Wednesday, 23 March 2011

Muhammad Miscl

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# MISCL PROPHET MUHAMMAD

The Farewell Sermon
Hadith of the pond of Khumm
Hadith of the pen and paper
Saqifah
List of Sahaba not giving bayah to Abu BakrHadith of the two weighty things
Succession to Muhammad
Fadak
Hadith of Muhammad's inheritance
Shi'a view of Abu Bakr
Umar at Fatimah's house

# The Farewell Sermon

The Farewell Sermon (Arabic: Khubatu l-Wada), also known as the Prophet's Final Sermon or The Last Sermon, was delivered by Muhammad about 72 days before his death, on the ninth day of Dhu al-Hijjah, 10 A.H. (632 CE), at the end of his final pilgrimage.

The Farewell Sermon is mentioned in almost all books of Hadith. Sahih Al-Bukhari refers to the sermon and quotes part of it. Imam Ahmed ibn Hanbal has given the longest and perhaps the most complete version of this sermon in his Musnad. Ahmad al-Tabarsi and Sayyid ibn Tawus mention the Shia versions of the sermon, which are narrated through Muhammad al-Baqir. [see wikisource]

The Sermon

This sermon was delivered on the Ninth Day of Dhul Hijjah 10 A.H. in the 'Uranah valley of Mount Arafat' (in Mecca).

After praising, and thanking Allah he said:

"O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and TAKE THESE WORDS TO THOSE WHO COULD NOT BE PRESENT HERE TODAY.

O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your LORD, and that HE will indeed reckon your deeds. ALLAH has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer any inequity. Allah has Judged that there shall be no interest and that all the interest due to Abbas ibn 'Abd'al Muttalib (Prophet's uncle) shall henceforth be waived...

Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.

O People, it is true that you have certain rights with regard to your women, but they also have rights over you. Remember that you have taken them as your wives only under Allah's trust and with His permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to be unchaste.

O People, listen to me in earnest, worship ALLAH, say your five daily prayers (Salah), fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford to.

All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves.

Remember, one day you will appear before ALLAH and answer your deeds. So beware, do not stray from the path of righteousness after I am gone.

O People, NO PROPHET OR APOSTLE WILL COME AFTER ME AND NO NEW FAITH WILL BE BORN. Reason well, therefore, O People, and understand words which I convey to you. I leave behind me two things, the QURAN and my example, the SUNNAH and if you follow these you will never go astray.

All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness, O ALLAH, that I have conveyed your message to your people".

—Muhammad, Ninth Day of Dhul Hijjah 10 A.H. (632 CE)

First Shia version of the sermon:

The Sermon

"Praise belongs to Allah Sublime is His authority, and great are the pillars of His names. His knowledge encompasses everything while He is lofty in status. He subdues all the creation through His power and evidence. He has always been praiseworthy and shall always be praised. [He is the glorified Whose glory has no end. He begins and repeats the creation and to Him all affairs are returned.] He is the maker of what has been elevated (the heavens), the expander of what has been spread out (the Earth), and the dominator of the planets and the heavens. He is holy and exalted above all purifications, the Lord of the angels and the spirit. He grants to all that He created. He prolongs His grace to all that He originated. He sees all eyes, and eyes do not see Him. He is generous, forbearing, and patient. He made His mercy encompass everything, and He favored them by His grace. He does not hasten His revenge, nor does He take the initiative on what He knows they deserve of His punishment. He comprehends the secrets, and knows what the hearts conceal. Hidden things are not concealed from Him, nor do they make Him doubtful. He encompasses in knowledge and dominates everything, and has strength and power over everything. Nothing is like Him, and He is the establisher of “the thing” when it was nothing. He is everlasting [and free of need], who acts justly; there is no god but He, the mighty, the wise. He is exalted beyond being grasped by visions, while He grasps all visions, and He is subtle, well aware of all things. None can reach His description by seeing Him, nor can anyone find out how He is, secretly or openly, and He is not known except by what Allah, the mighty and the majestic, has made as the signs of Himself.

I testify that He is Allah, Whose holiness overspreads all ages, Whose light overwhelms perpetuity, Who enforces His command without consulting an advisor. There is no partner with Him in His planning, nor is there any discrepancy in His management. He shaped whatever He originated without a preexisting model, and created whatever He created without getting assistance from anyone, burdening Himself, or having any need to find out a solution. He originated it in His will, thus it came into being, and He formed it in His intention, thus it became distinct. So, He is Allah, the One that there is no god but He, Who is proficient in skill, and beautiful in action. He is the just Who never oppresses, and the most generous to Whom all affairs are referred. I further testify that He is [Allah] that before His magnificence everything is lowly, before His might everything is humble, before His power everything surrenders, and before His awe everything yields. He is the king of all domains, the turner of the heavenly bodies in their orbits, the dominator of the sun and the moon, each of which pursues its course to an appointed time. He makes night overtake day, and day overtake night, each one seeking the other rapidly. He is the destroyer of every stubborn tyrant, and the annihilator of every rebellious Satan. Neither has there been any opposing power beside Him, nor any peer. He is Unique and impenetrable. He never begets nor is He begotten, and none can ever be a match for Him. He is the only God, the glorious Lord, Who wills, and thus carries out, Who intends, and thus decrees, Who knows, and thus takes into account. He causes death and gives life. He impoverishes and enriches. He makes men laugh and makes them weep. [He brings near and drives away.] He denies and grants. For Him is sovereignty, so is praise. In His hand is all goodness, and He is powerful to do everything. He lets night enter the day, and day enter night; there is no god but He, the mighty, the oft-forgiving. He is the responder to supplication, open-handed in granting, the enumerator of breaths, and the Lord of the Jinn and the humans. Neither does anything bring difficulty for Him, nor does the cry of those who appeal for help annoy Him, nor does the insistence of those who insist exhaust Him or force Him to assent. He is Who protected the righteous, and gave success to the prosperous. He is the guardian of the faithful, and the Lord of the worlds, Who deserves that all His creations thank Him and praise Him [in any situation. I therefore praise Him and thank Him] in joy and sorrow, and in hardship and comfort. I believe in Him, His angels, His books, and His messengers. I listen to His command, obey Him, proceed towards whatever pleases Him, and submit to what He decreed, longing for His obedience and fearing His punishment, for He is Allah against Whose schemes no one should feel secure, nor should anyone be in fear of injustice from Him.

I confess before Him that submissiveness befits my soul, and I bear witness that Lordship befits Him. I convey what He revealed to me, lest should I not do it, He may make lawful that a calamity befalls me; that which no one can turn away from me even if he has great schemes [and sincere friendship], for there is no god but He. He has informed me that if I do not convey what He has revealed to me [about Ali’s right], it is as if I have not conveyed His message at all. Certainly, He, the most holy, the most high, has guaranteed for me protection [from the (evil of) people], and He is Allah, Who is sufficient and bountiful. Thus, He revealed to me this verse: “In the name of Allah, the compassionate, the merciful.. those whom Allah described in His book as: “They say with their tongues what is not in their hearts,” taking it lightly, while it is a grave matter in the sight of Allah, and due to their annoying me on many occasions, so much so that they called me (all) “ear”, claiming I am so because of Ali’s frequent attendance in my presence and my attention to him, until Allah, the mighty and the majestic, sent down the following verse in this regard: “And of them are some who annoy the Prophet and say: He is an ear (for accepting what he hears, particularly from Ali). Say: One whom you call ‘ear’ is best for you; He believes in Allah, safeguards the believers, and is a mercy for those of you who believe. And for those who harm the messenger of Allah, there shall be a painful torment.” Had I wished to name those who have called me so, to point out towards them, or to lead to them by their signs, I would have done so. Yet, by Allah, I have indeed dealt with their affairs magnanimously. Nevertheless, Allah is not satisfied with me until I convey what He has sent down to me [regarding the right of Ali.]” Then, the Prophet (s) recited again the following verse: “O Messenger! Deliver what has been sent down to you from your Lord—with regard to Ali— and if you do not, you will not have conveyed His message at all, and Allah shall protect you from (evil) people.”

Oh people! Know that Allah has assigned him (Ali) as a guardian and a leader for you, whose obedience is obligatory for the immigrants, the helpers, and those who follow them in goodness, and for everyone, whether nomad or city resident, Arab or non-Arab, free or slave, young or old, white or black, and for every monotheist. His (Ali’s) decree is to be carried out, his saying is sanctioned as law, and his command is effective. Cursed is whoever opposes him, blessed with mercy is whoever follows him, faithful is whoever acknowledges his (virtues and rights). Indeed, Allah has covered him and those who listen to him and obey him with mercy and forgiveness. Oh people! This is the last stand I make in this gathering; Thus, listen, obey, and submit to the command of your Lord, for Allah, the mighty and the majestic, is your master (Mawla), then [His Messenger], Muhammad, who is now addressing you, is your master. Then, after me, Ali is your master (Wali) and your leader (Imam) by the command of Allah, your Lord. Then, leadership shall be in my progeny, within his offspring, until the Day you meet Allah and His Messenger. Nothing is lawful except what Allah declared so (in His book), [as well as His Messenger, and them (the Imams)], and nothing is unlawful except Allah declared so in His book, [as well as His Messenger, and them], (for) Allah, the mighty and the majestic, has informed me of the permissible and the forbidden things, and I have made known to him (Ali) what my Lord has taught me of His Book, the permissible, and the forbidden things. Oh people! There is no knowledge except that Allah has kept its account in the heart of me, and I have recorded the details of all the knowledge that I was taught, in (the heart of) the leader of the pious, (Ali). Certainly, there is no knowledge except that I have taught it to Ali, and he is the evident Imam [whom Allah mentions in the Chapter of Yasin: “... And We have kept the detailed account of everything in an evident Imam.”] Oh people! Do not stray from him, nor should you flee from him, nor should you refuse his guardianship and his authority, for he is the one who guides to truth and acts upon it, and crushes falsehood and proscribes it, accepting no blame, in the path of Allah, from any blamer. He is the first to believe in Allah and in His Messenger; and he is the one who offered his life as a sacrifice for the Messenger of Allah. [ I commanded him, on behalf of Allah, to sleep in my bed, and he did it to sacrifice himself for me.] He was with the Messenger of Allah when no one among men worshipped Allah in the company of His Messenger other than him. Oh people! Prefer him over all others, for Allah has indeed preferred him, and turn to him, for Allah has indeed appointed him as your guide. Oh people! He is an Imam authorized by Allah, and Allah shall never turn to anyone in mercy who denies his authority, nor shall He ever forgive him; this is a decisive decree by Allah that He shall do so to anyone who opposes His command about him, and shall torment him with the most painful torment, which lasts forever and ever. Hence, beware lest you oppose him, and thus, arrive at a fire whose fuel is people and stones, prepared for the disbelievers. Oh people! By Allah, all early prophets and messengers have given the glad tiding of my advent. I am the seal of the prophets and the messengers, and the proof of Allah over all the creatures, of the inhabitants of the heavens and the earths. He who doubts this, is indeed a disbeliever, with the disbelief of the early era of ignorance (Jahiliyya). And he who doubts anything of what I have said this day, has doubted all that has been revealed to me. [And anyone who doubts any of the Imams, has doubted them all], and anyone who doubts us, shall be in the Fire. Oh people! Allah, the mighty and the majestic, has bestowed this virtue upon me out of His kindness and His grace. And there is no god but He. My praise is for Him forever and ever, and in all circumstances. Oh people! Prefer Ali over all others, for he is the best of the people, men or women, after me so long as Allah sends down His sustenance and so long as the creation exists. Under curse and again under curse, under wrath and again under wrath, is he who rejects this saying of mine and does not does not agree with it. Certainly, Gabriel has informed me of this from Allah, the most high, Who also said: “Anyone who bears enmity against Ali and refuses his authority, for him shall be My curse and My wrath.” Thus, every soul should look to what he has sent forth for the morrow. Be watchful of your duty towards Allah lest you should oppose Him and your foot should slip after its stability. Verily, Allah is well-acquainted with all that you do. Oh people! He (Ali) is “the side of Allah” that is mentioned in Allah’s Book. He, the exalted, says, “Lest a soul should (then) say: ‘Ah! Woe onto me that I abused and neglected (my duties towards) the side of Allah.’”Oh people! Reflect on the Quran and comprehend its verses. Look into its clear verses and do not follow its ambiguous parts, for by Allah, none shall be able to explain to you its warnings and its mysteries, nor shall anyone clarify its interpretation, other than the one that I have grasped his hand, brought up beside myself, [and lifted his arm,] the one about whom I inform you that whomever I am his master (Mawla), this Ali is his master (Mawla); and he is Ali Ibn Abi Talib, my brother, the executor of my will (Wasiyyi), whose appointment as your guardian and leader has been sent down to me from Allah, the mighty and the majestic. Oh people! [Indeed, I am leaving amongst you two weighty and precious things that if you adhere to both, you will never go astray.] Verily, Ali and the pure ones among my offspring are the lesser weight, and the Quran is the greater weight. Each one [of the two] informs about the other and agrees with it. They shall never part until they return to me at the Pool (of al-Kawthar on the Day of Judgement). Behold! They (the Ahl al-Bayt) are the trustees of Allah amongst His creation, and His people of wisdom on His earth.

Thereafter, Allah’s Messenger (s) took the upper arm of Ali by his hand, raised it, and said: [“Oh people! Who has more priority over you than yourself?” People said: “Allah and His messenger.” Then, he (s) said: “Behold! Whosoever I am his master (Mawla), this Ali is his master (Mawla). O Allah! Stay firm in supporting those who stay firm in following him, be hostile to those who are hostile to him, help those who help him, and forsake those who forsake him.] Oh people! This Ali is my brother, the executor of my (affairs) (Wasiyyi), the container of my knowledge, my successor (Khalifati) over my nation, and over the interpretation the Book of Allah, the mighty and the majestic, and the true inviter to its implications. He is the one who acts according to what pleases Him, fights His enemies, causes to adhere to His obedience, and advises against His disobedience. Surely, He is the successor of the Messenger of Allah, the commander of the believers, the guiding Imam, and the killer of the oath breakers, the transgressors, and the apostates. I speak by the authority of Allah. The word with me shall not be changed. I say with the command of Allah: O Allah! Be the guardian of him who adheres to him. Be the enemy of him who bears enmity against him. Curse him who rejects him. Be wrathful towards him who denies his right. Indeed, I have now fulfilled my duty. Indeed, I have now conveyed the Message. Indeed, I have now made you hear it. Indeed, I have now clarified it. Indeed, Allah, the mighty and the majestic, so said, and so did I on His behalf. Indeed, there is no commander for the faithful save this brother of mine, and it is not permissible to call anyone other than him with the title of “the Commander of the Believers” (Amirul Mu'minin) after my departure.

O Allah! (I testify that) You did send down [this verse regarding Ali, Your authorized representative, at the time of the explanation of his authority and appointment today:] “This day, I perfected your religion for you, completed My favor upon you, and was satisfied that Islam be your religion.” You also said, “If anyone desires a religion other than Islam, never shall it be accepted from him, and in the Hereafter, he shall be one of the losers.” O Allah! I implore You to witness that I have conveyed Your message. Oh people! Allah, the mighty and the majestic, has indeed perfected your religion through his (Ali’s) leadership. Thus, whoever does not follow his example, and the example of those of my children from his loins, who will take his position until the Day of Judgement— when deeds are presented before Allah, the mighty and the majestic— they are the ones whose deeds become vain and fruitless, and they shall be in Hellfire forever. “Their torment shall not be lightened, nor shall it be postponed.” Oh people! This is Ali, who has been my greatest aid, the most worthy of you before me, the closest in relation with me, and the dearest to me amongst you all. Both Allah, the mighty and the majestic, and I are pleased with him. No verse [in the Quran] has been sent down expressing (Allah’s) pleasure except that in its absolute sense it is about him, nor has Allah addressed with honor “those who believe” but that He meant him first, nor has any verse of praise been revealed in the Quran but that it is in his honor, nor did Allah testify Paradise in the chapter starting with “Has not passed over man a long period of time” but for him, nor did He reveal it for other than him, nor did He mean to praise by it save him. Oh people! He is the patron of the religion of Allah, and the one who argues on behalf of the Messenger of Allah. He is the pious, the pure, the guide, and the rightly guided. Your prophet is the best prophet, the executor of my will (Wasiyyi) over you is the best executor and deputy, and his sons are the best deputies. Oh people! The progeny of every prophet was from his own loins whereas my progeny is from the loins of Ali. Oh people! Surely, Iblis (the greater Satan) caused Adam to be dismissed from the garden through envy. Thus, do not envy him or your deeds shall be nullified and your feet shall slip, Verily, Adam was sent down to earth only because of one mistake, while he was the elite of Allah, the mighty and the majestic. How, then, will be your condition, and you are what you really are, and among you are the enemies of Allah? Indeed, none hates Ali but a wretched person, none keeps himself attached to Ali but a pious person, and none has faith in his virtues but a sincere believer. And in the honor of Ali, by Allah, was the Chapter of al-Asr revealed: “In the name of Allah, the compassionate, the merciful. By the Time ! Most surely man is in loss, except those who believe, do righteous deeds, and enjoin on each other the truth, and enjoin on each other patience and constancy.” Oh people! I have sought Allah to be my witness and have conveyed my communication to you, “and the messenger is only obligated to convey clearly.” Oh people! “Be cautious of (your duties towards) Allah, the caution that He deserves, and do not die except in the state of submission.”

Oh people! Believe in Allah and His Messenger and the light that was sent down with him, “before We alter faces then turn them on their backs or curse them as We cursed the Sabbath breakers.”[By Allah! No one is intended by this latter verse except a certain group of my companions whom I know by their names and their lineage, yet, I have been ordered to ignore them.] Oh people! The light created by Allah, the mighty and the majestic, has been placed in me, then in Ali, and then in his select descendants up to al-Qa’im al-Mahdi (The Mahdi), who shall re-establish the right of Allah as well as all our rights, because Allah, the mighty and the majestic, has made us His exhaustive argument against the neglectful, the stubborn, the dissenters, the treacherous, the sinful, the unjust, and the usurpers from all worlds. Oh people! I warn you that I am the Messenger of Allah. There have been messengers before me who came and passed away. Then, should I die or be killed, will you turn back on your heels? And whoever turns back on his heels shall not harm Allah in the least, and Allah shall soon reward the grateful [who observe patience.] Behold! Ali is surely the one described with patience and gratitude, so are after him my offspring from his loins. Oh people! Do not think that you are doing a favor to Allah by accepting Islam lest His wrath should descend upon you, and lest He should afflict you with His punishment; surely He is everwatching. Oh people! There shall soon be leaders after me who shall invite people to the Fire, and on the Day of Judgement they shall not be helped. Oh people! Indeed, Allah and I are both clear of them. Oh people! They, their supporters, their followers, and their adherents shall be in the lowest depths of the Fire; and evil, indeed, is the abode of the arrogant. Know that these are, indeed, the People of the Sheet (As'haabus Sahifa); so, let each one of you look into his own sheet of deeds! Oh people! I leave the authority after me as leadership (Imamat) inherited in my offspring until the Day of Judgement. Certainly, I just conveyed what I have been ordered to convey as an argument against everyone, be him present or absent, a direct witness or not, and already born or not yet born. Hence, everyone who is present should convey (this sermon) to those who are absent, every parent should convey it to his/her children, and they should continue to do so until the Day of Judgement. But, (I have been informed that) some people shall replace this leadership with kingdom through usurpation. May Allah curse the usurpers and dispossessors, And then, “We will soon settle your affairs, Oh the two weights.” And also, “on you Oh the two (greatest enemies) shall be launched a flame of fire and a (flash of) molten brass, thus you shall never prevail.” Oh people! Without doubt, Allah, the mighty and the majestic, does not leave you in the state you are now, until He separates the evil from the good ones. Nor does He make you acquainted with the knowledge of the unseen. Oh people! There shall be no wrongful community but that Allah shall perish it due to the rejection of truth by its people. Such is what Allah, the exalted, mentioned in His book as to how He destroys the wrongful societies. This is your leader (Imam) and your guardian (Wali), and these are Allah’s promises. Verily, Allah fulfills His promise. Oh people! Most of the early generations before you have strayed, and surely, Allah destroyed them. He shall be the One who destroys the later generations too. Allah, the exalted, states: “Did We not destroy the former generations? So shall We follow the same for later (generations). Such is how We treat the guilty. Woe on that Day to the rejecters (of truth)!” Oh people! Allah gave me the commandments and the prohibitions, and I gave them to Ali by the order of Allah. Hence, the knowledge of all commandments and prohibitions are with him. Thus, listen to his orders so that you remain safe, obey him so that you are guided, and leave what he prohibits so that you become mature. Conform to what he wants, and do not let different paths separate you from his path.

Oh people! I am the Straight Path of Allah whom He commanded you to follow, and such after me also is Ali, and then my offspring from his loins, the Imams who guide with truth and turn (people) to it. Then, the Prophet (s) recited the entire Quranic chapter of the opening (al-Fatihah) and said: This chapter was revealed in my honor and in theirs (the Imams) generally and specifically. They are the authorized friends of Allah, for whom there shall be no fear, nor shall they grieve. Behold! Truly, it is the party of Allah that shall prevail. Lo! It is their enemies who are the dissenters, the transgressors, and the brethren of Satans, who inspire one another with embellished vain discourses by way of deception. Lo! It is their close adherents who are the true believers, whom Allah, the mighty and the majestic, mentions in His Book saying: “You will not find any group of people who (truly) believe in Allah and in the Last Day, yet they love those who opposed Allah and His messenger, even though they were their own fathers, sons, brothers, or kinsfolk; Those are the ones in whose hearts He has written faith ...” Lo! Their close adherents are those whom Allah, the mighty and the majestic, describes as the following: “Those who believe and do not cover their faith with injustice, are the ones for whom is the security (from Hellfire), and they are the rightly guided.” [Indeed, their close adherents are those who believed and then have not entertained doubt (in their faith).] Lo! Their close adherents shall enter Paradise in peace and security, and the angels shall receive them with greetings saying, “Well have you done! Hence, enter into it to dwell therein forever!” Indeed, their close adherents are those about whom Allah, the mighty and the majestic, said, they shall enter Paradise (where they shall receive sustenance) without having to account for anything. Lo! Their enemies are ones who shall arrive at Hell. Indeed, their enemies are the ones who shall hear the (terrible) drawing in of its breath as it blazes forth, and therein shall be the heaving of sighs and sobs. Behold! Their enemies are those about whom Allah states: “Whenever a nation enters it, it shall curse its peer.” Lo! Their enemies are those whom Allah, the mighty and the majestic, describes as: “Every time a group is cast therein, its keepers shall ask them, ‘Did no warner come to you?’ They shall say, ‘Yes indeed. A warner came to us, but we rejected (him) and said, Allah has not revealed anything; you are but in a great error.’ They shall also say, ‘Had we listened or used our wisdom, we would not have been among the inmates of the blazing fire.’ They shall then confess their sins; but far from mercy shall be the inmates of the burning fire.” In contrast, their close adherents are, indeed, ones who fear their Lord in secret; for them is forgiveness and a great reward. Oh people! What a great difference it is between the burning fire and the great reward! Oh people! Our enemy is whom Allah censures and curses, whereas our adherent friend is the one whom Allah praises and loves. Oh people! Behold! I am a warner and Ali is a guide. Oh people! I am a prophet and Ali is the executor of my will (Wasiyyi).

Know that the seal of the leaders from among us shall be the Qa’im, the Mahdi. He shall, most certainly, prevail over (all) religious (methods of life). He shall definitely be the avenger against the oppressors. He shall surely be the conqueror of the strongholds and their demolisher. He shall be, indeed, the destroyer of every polytheistic group. He shall be the attainer of vengeance for the blood of all representatives of Allah, the mighty and the majestic. He shall be the supporter of the religion of Allah. He shall bring out (people’s share) from (his) deep ocean (of knowledge and divine resources). He shall mark each man of distinction by his distinction and every man of ignorance by his ignorance. Behold! He is the elite of Allah, and Allah is his chooser. He shall be the heir of every knowledge, and the one who shall encompass [every perception]. He shall advise and inform on behalf of his Lord, the mighty and the majestic, and shall remind about the matters pertaining to His faith. He shall be the right-minded and unerring, to whom authority shall be vested. Behold! All former (prophets) have given the glad tidings of him. Know that he shall be the remaining proof (of Allah), after whom there shall be no (new) proof. There shall be no truth except with him, nor shall there be any light (of guidance) except at his disposal. None, indeed, shall overcome him, and none shall be supported against him. He shall be the authorized representative of Allah on His earth, His judge over His creation, and His trustee in His secrets and in what He made evident.

Oh people! I have, indeed, explained for you and made you comprehend (Allah’s commandments), and it is this Ali that shall make you comprehend (every issue) after me. Notice that at the end of my sermon, I shall call upon you to shake hands with me as the oath of allegiance to him and the recognition of his authority, and to shake hands with him afterwards. I have, indeed, sworn allegiance to Allah, and Ali has sworn allegiance to me, and, on behalf of Allah, the mighty and the majestic, I require you to swear the oath of allegiance to him, (for Allah says): “Verily those who pledge allegiance to you, they indeed pledge allegiance to Allah; the hand of Allah is over their hands. Thus, anyone who violates his oath has indeed violated his (own) soul, and anyone who fulfills the covenant he has made with Allah, He shall soon grant him a great reward.”

Oh people! The greater and the lesser pilgrimages, and (the mounts of) al-Safaa and al-Marwa are among the emblems of Allah; Thus, whoever goes to visit the House in the season or at other times, he is not wrong if he repeatedly walks between the two (mounts of al-Safa and al-Marwa). Oh people! Do make pilgrimage to the House, for no members of a family went there except that they became free of need [and received glad tidings!] None failed to go there except that they were impoverished. Oh people! No believer stands at the standing place (of the Arafat desert) except that Allah forgives all his past sins until then. Thus, once his pilgrimage is over, (recording) his actions is resumed. Oh people! The pilgrims shall be assisted, and their expenses shall be reimbursed, and Allah shall not waste the reward of those who do well. Oh people! Perform pilgrimage to the House having perfected faith and deep understanding (of religion), and do not leave the sacred visiting places except after repenting and desisting (from all sins). Oh people! Establish the prayers and pay the charity as Allah, the mighty and the majestic, commanded you. But, if time lapses and you fall short or forget, then Ali shall direct you and shall explain for you. He is the one whom Allah, the mighty and the majestic, appointed for you after me [as the trustee of His creation. He is from me and I am from him.] He and those who will succeed him from my progeny shall inform you of anything you ask about, and shall clarify what you do not know. Certainly, the lawful and unlawful things are more than that I could enumerate, specify their limits, and urge to or advise against them each in this place. Therefore, I was commanded to take an oath of allegiance and a covenant from you in accepting what I brought you from Allah, the mighty and the majestic, regarding Ali, the Commander of the Believers, and the executors (of my affairs) after him who are from me and from him, Oh people! (By this appointment) I have directed you to every lawful deed and prohibited you from every unlawful deed. And I shall never take (my word) back, nor shall I replace it. Hence, remember and safeguard it, advise each other to it, and never substitute nor alter it. I repeat the saying: Establish the prayers, pay the charity, enjoin the good deeds, and forbid the evil deeds. Behold! The greatest case of enjoining righteous deeds is comprehending my saying, conveying it to whoever is not present, urging him to accept it, and advising him against violating it, for it is an order from Allah, the mighty and the majestic, and from me. There is no (value or effect for) enjoining (other) recognized deeds and forbidding the detested deeds except with (the recognition of) an infallible leader (Imamim-Ma'soom). Oh people! The Quran informs you that the Imams after him (Ali) are his descendants, and I have already informed you that they are of me and of him, for Allah, the mighty and the majestic, says in His Book, “And He made that a Word enduring in his posterity,” and I said: “You will never go astray so long as you adhere to both (the Quran and my family).” Oh people! (Observe) piety! (Observe) piety! And be wary of the Hour as Allah, the mighty and the majestic, says, “Surely the convulsion of the Hour shall be a tremendous thing.” Remember death, [resurrection], reckoning, the scales (of justice), and the call to account within the hands of the Lord of the worlds, and the reward and punishment. Thus, whoever comes (to the Day of Judgement) with a righteous deed, shall be rewarded for it, and whoever comes with an (unforgiven) sin, shall not have any share in the gardens.

Oh people! There are too many of you to shake my hand at the same time, and Allah, the mighty and the majestic, commanded me to take verbal recognition from you regarding what I finalized (on behalf of Allah) “We heard, obeyed, are satisfied, and are submitted to what you have conveyed to us from our Lord and your Lord with regard to the authority of Ali, the Commander of the Believers, and the authority of the Imams from his loins. We pledge allegiance to you in this regard with our hearts, our souls, our tongues, and our hands. According to this, shall we live, shall we die, and shall we be resurrected. We shall not alter, nor shall we substitute, nor shall we entertain doubt, [nor shall we deny], nor shall we distrust, nor shall we withdraw from the covenant, nor shall we breach the pact. You advised us on behalf of Allah regarding Ali, the Commander of the Believers, and the Imams after him that you mentioned to be of your offspring from his descendants (who are): al-Hasan, al-Husayn, and whomever Allah shall appoint after them. The covenant and the pledge are taken from us, from our hearts, our souls, our tongues, our minds, and our hands. Anyone (of us) who can reach him shall shake his hand, otherwise he shall affirm the covenant by his tongue. We shall not seek any substitute for it, nor shall Allah see in our souls any diversion from it. We shall convey the same on your behalf to anyone, near or far, among our offspring and our people, We take Allah as witness to this, and surely Allah suffices as witness. You are also witness over us; so are anyone who obeyed, visible or covered, Allah’s Angels, His forces, and His servants. And Allah is greater than every witness.”

Oh people! What do you say? Verily, Allah is well-aware of every voice and the secrecy of every soul; “He who accepts guidance, it is to the benefit of his own soul, and he who goes astray, does so to his own loss.” Those who pledge fealty, they indeed pledge fealty to Allah; the hand of Allah is over their hands. Oh people! Be mindful of Allah, give your oath of allegiance to Ali, the Commander of the Believers, may Allah’s blessings be upon him, to al-Hasan and al-Husayn, and to the Imams [from them], a goodly Word, that is enduring. Allah shall cause whoever acts treacherously to perish and shall have mercy on whoever remains loyal. “Thus, anyone who violates his oath has indeed violated his (own) soul, and anyone who fulfills the covenant he has made with Allah, He shall soon grant him a great reward.” Oh people! Say what I told you, and greet Ali with the title of “The Commander of the Believers” (Amirul Mu'minin). And also say: “We listened, and obeyed, Your forgiveness (do we seek), Our Lord, and towards Your (reward or punishment) is the eventual turn.” And say: “Praise be to Allah who has guided us to this. Never could we be guided had Allah not guided us. Oh people! Without doubt, the merits of Ali Ibn Abi Talib in the sight of Allah, the mighty and the majestic, which are indeed revealed in the Quran, are more numerous than I could recount in one speech; thus, whenever someone relates them to you and acquaints (you) with them, believe him. Oh people! Whoever obeys Allah, His Messenger, Ali, and the Imams that I mentioned, has indeed achieved a great prosperity. Oh people! The foremost from among you in paying homage to him, (truly) accepting his guardianship, and greeting him as “the Commander of the Believers” are the winners of the gardens of bliss. Oh people! Say what makes Allah be pleased with you, and (know that) if you and all the people on earth disbelieve, it shall not harm Allah in the least. Oh Allah! Forgive the believers [through what I have conveyed and commanded,] and let Your Wrath descend upon those [who deny] and disbelieve, and praise belongs to Allah, the Lord of the worlds.""

wikisourse: The Last Sermon of Muhammad by Shia Accounts
http://en.wikisource.org/wiki/The_Last_Sermon_of_Muhammad_by_Shia_Accounts

The Second version of the sermon reads:

"O Men, listen well to my words, for I do not know whether I shall meet you again on such an occasion in the future. O Men, your lives and your property shall be inviolate until you meet your Lord. The safety of your lives and of your property shall be as inviolate as this holy day and holy month. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds. Thus do I warn you. Whoever of you is keeping a trust of someone else shall return that trust to its rightful owner. All interest obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer inequity. God has judged that there shall be no interest and that all the interest due to `Abbas ibn `Abd al Muttalib shall henceforth be waived. Every right arising out of homicide in pre-Islamic days is henceforth waived. And the first such right that I waive is that arising from the murder of Rabi'ah ibn al Harith ibn `Abd al Muttalib. O Men, the devil has lost all hope of ever being worshipped in this land of yours. Nevertheless, he still is anxious to determine the lesser of your deeds. Beware of him, therefore, for the safety of your religion. O Men, intercalation or tampering with the calendar is evidence of great unbelief and confirms the unbelievers in their misguidance. They indulge in it one year and forbid it the next in order to make permissible that which God forbade, and to forbid that which God has made permissible. The pattern according to which the time is reckoned is always the same. With God, the months are twelve in number. Four of them are holy. Three of these are successive and one occurs singly between the months of Jumada and Sha'ban. O Men, to you a right belongs with respect to your women and to your women a right with respect to you. It is your right that they not fraternize with any one of whom you do not approve, But if they abide by your right, then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them, for they are your partners and committed helpers. Remember that you have taken them as your wives and enjoyed their flesh only under God's trust and with His permission. Reason well, therefore, O Men, and ponder my words which I now convey to you. I am leaving you with the Book of God and the Sunnah of His Prophet. If you follow them, you will never go astray. O Men, harken well to my words. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to your own selves. O God, have I conveyed Your message?"

Differences

Hadiths report at least three different versions of the same sermon. The most notable difference is near the end of the sermon, where Muhammad states that he leaves behind two things. One version, for instance, has the statement: "I leave with you Qur'an and Sunnah." The other version has the statement: "I leave with you Qur'an and Ahl al-bayt" (the family of Muhammad). The third version has the statement: "I leave for you the Qur'an, you shall uphold it."

These differences have theological significance for Sunni and Shi'a Muslims. Sunnis hold themselves as the followers of the sunnah or practice of Muhammad as related by his companions, the Sahaba. Sunnis also maintain that the Islamic community, or ummah, as a whole will always be guided.

The Shi'ites hold the second version of the sermon as the correct one. According to Shi'a belief, the only legitimate leadership rested in the lineage of Muhammad's cousin and son-in-law, Ali ibn Abi Talib. The Shi'ites believe that the rest of the Muslim community committed a grave error by electing Abu Bakr and his two successors as leaders.

Those who reject the entire hadith as guidance and advocate the Qur'an alone point out the inconsistencies in Hadith by referring to these differences.

# Hadith of the two weighty things

The Hadith al-Thaqalayn refers to a saying (hadith) about al-Thaqalayn, which translates to "the two weighty things." In this hadith Muhammad referred to the Qur'an and Ahl al-Bayt ('people of the house', Muhammed's family) as the two weighty things. Although the Hadith is accepted by both Sunnis and Shi'as, the two groups differ on the exact wording of what Muhammad said, as well how to interpret these words. The Shias use the Hadith al-Thaqalayn to prove their claim that Muhammad meant for all his successors to be from his own family (Ahl al-Bayt). Wahabis reject this view and believe in a different interpretation of Hadith al-Thaqalayn. However Sunnis Believe that the Hadith does refer to the Family of the Prophet and his successors.

Both Sunnis and Shi'as believe that Muhammad said the following:

A narration from Sahih Muslim attributed to Yazid b. Hayyan reports:

“ I went along with Husain b. Sabra and 'Umar b. Muslim to Zaid b. Arqam and, as we sat by his side, Husain said to him: Zaid. you have been able to acquire a great virtue that you saw Allah's Messenger (may peace be upon him) listened to his talk, fought by his side in (different) battles, offered prayer behind me. Zaid, you have in fact earned a great virtue. Zaid, narrate to us what you heard from Allah's Messenger (may peace be upon him). He said: I have grown old and have almost spent my age and I have forgotten some of the things which I remembered in connection with Allah's Messenger (may peace be upon him), so accept whatever I narrate to you, and which I do not narrate do not compel me to do that. He then said: One day Allah's Messenger (may peace be upon him) stood up to deliver sermon at a watering place known as Khumm situated between Mecca and Medina. He praised Allah, extolled Him and delivered the sermon and. exhorted (us) and said: Now to our purpose. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Lord and I, in response to Allah's call, (would bid good-bye to you), but I am leaving among you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He exhorted (us) (to hold fast) to the Book of Allah and then said: The second are the members of my household I remind you (of your duties) to the members of my family. He (Husain) said to Zaid: Who are the members of his household? Aren't his wives the members of his family? Thereupon he said: His wives are the members of his family (but here) the members of his family are those for whom acceptance of Zakat is forbidden. And he said: Who are they? Thereupon he said: 'Ali and the offspring of 'Ali, 'Aqil and the offspring of 'Aqil and the offspring of Ja'far and the offspring of 'Abbas. Husain said: These are those for whom the acceptance of Zakat is forbidden. Zaid said: Yes." ”

A narration attributed to Yazid b. Hayyan reports:

“ We went to him (Zaid b. Arqam) and said to him. You have found goodness (for you had the honour) to live in the company of Allah's Messenger (may peace be upon him) and offered prayer behind him, and the rest of the hadith is the same but with this variation of wording that lie said: Behold, for I am leaving amongst you two weighty things, one of which is the Book of Allah, the Exalted and Glorious, and that is the rope of Allah. He who holds it fast would be on right guidance and he who abandons it would be in error, and in this (hadith) these words are also found: We said: Who are amongst the members of the household? Aren't the wives (of the Holy Prophet) included amongst the members of his house hold? Thereupon he said: No, by Allah, a woman lives with a man (as his wife) for a certain period; he then divorces her and she goes back to her parents and to her people; the members of his household include his ownself and his kith and kin (who are related to him by blood) and for him the acceptance of Zakat is prohibited." ”

Sahih Muslim, 031:5920

Sahih Muslim, 031:5923

Sunnis tend to view this as Sahih and have included it in Sahih Muslim.

Also,

"I m leaving among you something which is very important and should be followed, you will not go astray if you get hold of it after I am gone, one part of it being more important than the other: Allah's Book, which is a rope stretched from Heaven to Earth, and my close relatives, who belong to my household. These two will not separate from one another till they come down to the reservoir, so consider how you act regarding them after my departure." (Tirmidhi)

While both Sunnis and Shi'as believe in respecting Ahl al-Bayt, the Shi'a believe that the successors of the Prophet were appointed from the Ahl al-Bayt, while Sunnis reject the claim that anyone was appointed as successor.

Shia view

Shi'as believe that Muhammad said Hadith al-Thaqalayn multiple times in multiple settings in multiple wordings. They argue that Muhammad said Hadith al-Thaqalayn at MountArafat during his Farewell Sermon, at Ghadir Khumm, in the mosque of Medinah, during his last illness, and at many other places and times.

Shi'as believe that this hadith is mutawattir, meaning that it has been related so many times by so many people that there is no doubt about its authenticity. Shi'as claim that this hadith is the most authentic of hadiths, claiming that it has been narrated by over 35 companions of Muhammad.

The Hadith al-Thaqalayn is used by the Shi'a, among other reasons, to justify their claim of Ali's succession to Muhammad. Shi'as view this hadith as a clear indication that Muhammad wished to keep the matter of leadership within his own family, starting with his cousin Ali. They say that Muhammad was clearly indicating that only the Ahl al-Bayt have a right to authority and leadership. It is based on this claim that the Shi'as reject the first three Sunni Caliphs, referring to them as usurpers and tyrants.

Because the Shi'a believe that Muhammad said Hadith al-Thaqalayn on many occasions, the Shi'a have many different versions of what Muhammad said. One such version corresponds closely to what the Sunnis also believe in:

Muhammad said: "One of them (i.e. the Thaqalayn) is the Book of Allah and the other one is my select progeny (Itrat), that is family (Ahlul-Bayt). Beware of how you behave (with) them when I am gone from amongst you, for Allah, the Merciful, has informed me that these two (i.e., Quran and Ahlul-Bayt) shall never separate from each other until they reach me in Heaven at the Pool (of al-Kawthar). I remind you, in the name of Allah, about my Ahlul-Bayt. I remind you, in the name of Allah, about my Ahlul-Bayt. Once more! I remind you, in the name of Allah, about my Ahlul-Bayt." [3]

Volume 6, Chapter 31, Hadith No. 3788:

Zaid bin Arqam, narrated that the messenger of Allah . said: "Indeed, I am leaving among you, that which if you hold fast to them, you shall not be misguided after me. One of then is greater than the other: (First is) The book of Allah is a rope extended from the sky to the earth, and (the second is) my family, the people of my house (ahlul bait), and they shall not split until they meet me at the hawd, so look at how you deal with them after me." (Sahih).

Volume 6, Chapter 31, Hadith No. 3786:

Jibir bin Abdullah said: "I saw the Messenger of Allah during his Hajj, on the Day of Arafah (on his last pilgrimage). He was upon his camel Al-Qaswa, giving a Khutbah, so he said: O People! Indeed, I have left among you, that which if you hold fast to it, you shall not go astray: The Book of Allah (Quran) and my Family, the People of my House (Ahlul-Bait).(Sahih)

The Shi'as, however, also believe in other versions of the Hadith such as:

"I have left with you something, which if you strictly adhere to, you shall never go astray–The Book of Allah and my progeny."

"I leave you two weighty things, if you stick to both you will never go astray after me: the Book of Allah and my progeny."

"I am leaving for you two precious and weighty Symbols that if you adhere to both of them, you shall not go astray after me. They are, the Book of Allah, and my progeny, that is, my Ahl al-Bayt. The Merciful has informed me that these two shall not separate from each other till they come to me by the Pool (of Paradise)."

The Succession to Muhammad concerns the various aspects of successorship of Muhammad after his death, comprising who might be considered as his successor to lead the Muslims, how that person should be elected, the conditions of legitimacy, and the role of successor. Different answers to these questions have led to several divisions in the Muslim community since the first century of Muslim history; most notable giving rise to Sunnis, Shias and Kharijites.

From a historic viewpoint, with Muhammad's death in AD 632, disagreement broke out over who should succeed him as leader of the Muslim community. Umar (Umar ibn al-Khattab), a prominent companion of Muhammad, nominated Abu Bakr. Others added their support and Abu Bakr was made the first caliph. This choice was disputed by some of Muhammad's companions, who held that Ali (Ali ibn Abi Talib), his cousin and son-in-law, had been designated his successor. None of Muhammad's sons survived into adulthood, therefore direct hereditary succession was never an option. Later, during the First Fitna and the Second Fitna the community divided into several sects and groups, each of which had its own idea about successorship. Finally, after the Rashidun caliphate turned into Monarchies and Sultanates, while in most of the areas during Muslim history Sunnis have held power and Shias have emerged as their opposition.

From a religious viewpoint, Muslims later split into two groups, Sunni and Shia. Sunnis assert that even though Muhammad never appointed a successor, Abu Bakr was elected first caliph by the Muslim community. The Sunnis recognize the first four caliphs as Muhammad's rightful successors. Shias believe that Muhammad explicitly named his successor Ali at Ghadir Khumm and Muslim leadership belonged to him who had been determined by divine order.

The two groups also disagree on Ali's attitude towards Abu Bakr, and the two caliphs who succeeded him: Umar and Uthman ibn Affan. Sunnis tend to stress Ali's acceptance and support of their rule, while the Shia claim that he distanced himself from them, and that he was being kept from fulfilling the religious duty that Muhammad had appointed to him. Sunnis maintain that if Ali was the rightful successor as ordained by God, then it would have been his duty as leader of the Muslim nation to make war with these people (Abu Bakr, Umar and Uthman) until Ali established the decree. Shias contend that Ali did not fight Abu Bakr, Umar or Uthman, because he was foretold by Prophet Muhammad about how the political tide will turn against Ali after his demise and was advised not to wage war against the political oppressors.] Also, he did not have the military strength nor the willingness to wage a civil war amongst the Muslims. Ali also believed that he could fulfil his role of Imamate without this fighting .

Most of Islamic history seems to have been primarily transmitted orally until after the rise of the Abbasid Caliphate.

The historical works of later Muslim writers include the traditional Muslim biographies of Muhammad and quotes attributed to him (the sira and hadith literature), which provide further information on Muhammad's life. The earliest surviving written sira (biographies of Muhammad and quotes attributed to him) is Sirah Rasul Allah (Life of God's Messenger) by Ibn Ishaq (d. 761 or 767 CE). Although the original work is lost, portions of it survive in the recensions of Ibn Hisham (d. 833 CE) and Al-Tabari (d. 923 CE). Many, but not all, scholars accept the accuracy of these biographies, though their accuracy is unascertainable. Studies by J. Schacht and Goldziher has led scholars to distinguish between the traditions touching legal matters and the purely historical ones. According to William Montgomery Watt, in the legal sphere it would seem that sheer invention could have very well happened. In the historical sphere however, aside from exceptional cases, the material may have been subject to "tendential shaping" rather than being made out of whole cloth.

Modern Western scholars are much less likely than Sunni Islamic scholars to trust the work of the Abbasid historians. Western historians approach the classic Islamic histories with varying degrees of circumspection.

Hadith compilations are records of the traditions or sayings of Muhammad. These might be defined as the biography of Muhammad perpetuated by the long memory of his community for their exemplification and obedience. The development of hadith is a vital element during the first three centuries of Islamic history. There had been a common tendency among earlier western scholars against these narrations and reports gathered in later periods; such scholars regarding them as later fabrications. Leone Caetani considered the attribution of historical reports to `Abd Allah ibn `Abbas and Aisha as mostly fictitious while proffering accounts reported without isnad by the early compilers of history like Ibn Ishaq. Wilferd Madelung has rejected the stance of indiscriminately dismissing everything not included in "early sources" and in this approach tendentious alone is no evidence for late origin. Madelung and some later historians do not reject the narrations which have been complied in later periods and try to judge them in the context of history and on the basis of their compatibility with the events and figures.

The only contemporary source is The Book of Sulaym ibn Qays or Kitab al-Saqifah which is written by Sulaym ibn Qays (death: 75-95 AH (694-714)). This is a collection of hadith and historical reports from 1st century of the Islamic calendar and narrates the events which relate to the succession in detail.

Election of Abu Bakr

After uniting the Arabian tribes into a single Muslim religious polity in the last years of his life, Muhammad's death in 632 was followed by disagreement over who would succeed him as leader of the Muslim community. At a gathering attended by a small group of Muslims at Saqifah a companion of Muhammad named Abu Bakr was nominated for the leadership of the community. Others added their support and Abu Bakr was made the first caliph. The choice of Abu Bakr was disputed by some of Muhammad's companions, who held that Ali had been designated his successor by Muhammad himself. However Sunnis allege that Ali accepted the subsequent leadership of Abu Bakr, Omar and Uthman.

Following his election to the caliphate, Abu Bakr and Umar with a few other companions headed to Fatimah's house to obtain homage from Ali and his supporters who had gathered there. Then Umar threatened to set the house on fire unless they came out and swore allegiance to Abu Bakr. Although the event of Umar setting fire to Fatima's house is widely recorded in many Sunni and all Shi'ite histories, there is disagreement among the sources about what happened next. Some sources say that, upon seeing them, Ali came out with his sword drawn but was disarmed by Umar and their companions. Shi'ite sources narrate that Umar set fire to the door of Fatima's house and then kicked the door open, crushing Fatima who was standing behind the door trying to keep the door shut. This crushing blow caused Mohsin, the son Fatima was pregnant with, to die in her womb and broke her ribs (the same blow later caused Fatima's death as well). This is disputed by Sunni Muslims who believe no such conflict ever occurred. Ali, who was under the Prophet Muhammad's orders not to fight back had to be patient to avoid bloodshed and was captured in chains. When Abu Bakr's selection to the caliphate was presented as a fait accompli, Ali withheld his oaths of allegiance until after the death of Fatimah. Ali did not actively assert his own right because he did not want to throw the nascent Muslim community into strife. It is recorded by both Sunni and Shi'ite sources that Fatima remained angry at Abu Bakr and Umar for what they had done until the day she died. Fatima was buried in the night by Ali without any of Abu Bakr's supporters present and the location of her grave is still disputed.

Ali himself was firmly convinced of the legitimacy of his claim to the caliphate based on his close kinship with Muhammad, his intimate association and his knowledge of Islam and his merits in serving its cause. He told Abu Bakr that his delay in pledging allegiance (bay'ah) to Abu Bakr as caliph was based on his belief in his own prior title. Ali did not change his mind when he finally pledged allegiance to Abu Bakr and then to Umar and to Uthman but had done so for the sake of the unity of Islam, at a time when it was clear that the Muslims had turned away from him.

According to a sermon attributed by shi'as to Ali, he maintained his right to the caliphate and said:

By Allah the son of Abu Quhafah (Abu Bakr) dressed himself with it (the caliphate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill...I put a curtain against the caliphate and kept myself detached from it... I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-Khattab after himself.

This matter of election of Abu Bakar is still disputed in shia sect of Islam.

The Sunni view of the succession

Sunni Muslims relate various hadith, or oral traditions, in which Muhammad is said to have recommended shura, elections or consultation, as the best method for making community decisions. In this view of the succession, he did not nominate a successor because he expected that the community themselves would choose the new leader — as was the custom in Arabia at the time. Some Sunnis argue that Muhammad had indicated his reliance upon Abu Bakr as second in command in many ways; he had called upon Abu Bakr to lead prayers and to make rulings in his (Muhammad's) absence. There are some hadiths asserting that Muhammad said that some would be desirous of power but he knew that God (and the Muslims) would make Abu Bakr the next leader (see Hadith of the succession of Abu Bakr). Sunnis point to the fact that the majority of the people accepted Abu-Bakr as their leader as proof that his selection was wise and just.

A narration by Mousa Ibn 'Aoqbah in the book Siyar a`lam al-nubala by Al-Dhahabi:

...Then Ali and Al-Zobair said: we see that Abu Bakr is more worthier to be the rightful successor of the prophet than anyone else...

There is one hadith in the collection known as the Musnad which affirms that Muhammad made a speech at Ghadir Khumm, in which he said, "Of whomsoever I am the mawla, Ali is his mawla". For the Shi'ites this was the clearest message by the Prophet confirming Ali would be the successor after him. It is also recorded in books from both sides that Umar ibn Khattab was the first person to congratulate Ali on becoming the successor and took allegiance at his hand among all the others present.

The word 'mawla' has many meanings in Arabic. While the Shi'ites take the meaning 'master' or 'ruler', some Sunni scholars say that Muhammad was merely saying that anyone who was his friend should also befriend Ali. This was a response to some Yemeni soldiers who had complained about Ali. A similar incident is described in Ibn Ishaq's Sirah; there Muhammad is reputed to have said, "Do not blame Ali, for he is too scrupulous in the things of God, or the way of God, to be blamed." (Guillaume p. 650). The Sunnis argue that it is a mistake to interpret an expression of friendship and support as the appointment of a successor. The fact that there even was a dispute over the leadership after Muhammad's death is sufficient proof that no one had interpreted his words as a binding appointment. On the other hand, the Shias regard the disputers to have blatantly disregarding the Hidith of Ghadir and ussurped Ali's right to Caliphate.

In another Sunni version, Ibn - Abbas narrates that when Muhammad was commanded by Allah to declare Ali's Caliphate (at Ghadir Khumm), he was a bit apprehensive because the people would think that Muhammad is enforcing his family's rule over them. But Allah ordered him that if this task was not executed, divine wrath would be the consequence

Muhammad's last illness

Muhammad asked permission from his wives to spend his last days with Aisha. Reportedly, before he died, Muhammad made a gesture of enormous trust in Abubakr by asking him to lead the prayers in the mosque as Imam — a highly visible role virtually always undertaken, when possible, by Muhammad himself. Historically, the Imam of a mosque has always been a leader in his local Muslim community.

The events at Saqifah

See also: General bay'ah

The original Medinan Muslims, the Ansar, held a meeting to discuss choosing a new leader among themselves, to rule their part of the community. When the news of the meeting spread, Abu Bakr, Umar, and Abu Ubaidah ibn al Jarrah rushed to the scene. Abu Bakr argued that if the Ansar chose a leader, to lead the Ansar only, the Muslim community would split. The new leader must come from the Quraysh, Muhammad's clan; any other choice would destroy the community. Sa'd ibn Ubadah agreed to this. Abu Bakr suggested to the gathering that the people should choose either Umar or Abu Ubayda, as both were capable men of the Quraysh. Umar immediately grabbed Abu Bakr's hand and gave him bay'ah (declared his allegiance; an Arabian custom) causing the rest of the men at the gathering to also give their bay'ah. Umar later described this process as a falta, a rushed and hasty decision. However, this decision would not have been binding upon the rest of the Muslims unless they themselves chose to give their bay'ah, which all save the supporters of Ali did. According to the Sunni, this is the proof that the decision was the right one. The Shi'ites however maintain bitter narrations of Muslims being forced to accept Abu Bakr as their ruler and a widespread bloodshed was unleashed on those that opposed or tried to remain neutral. Khalid bin Waleed's role as having led this bloodshed on Abu Bakr's behalf is widely condemned by Shias and a disagreement between Umar and Abu Bakr on Khalid's killings has also been recorded in both Sunni and Shi'ite sources.

Ali's attitude towards Abu Bakr and Umar

Sunni accounts say that after a period during which he withdrew from public affairs, Ali eventually decided to cooperate with Abu Bakr and give his public submission. One version of the story is found in an oral tradition collected by Muhammad al-Bukhari. Ali's cooperation is evident from the fact that he assisted all his three predecessors in making official decisions.

Shi'ite accounts regarding Ali's attitude toward the Caliphs differs from these Sunni views. They maintain that in order to avoid a civil war and bringing down the fledgling Islamic empire, Ali refrained from fighting for his usurped right to the Caliphate. He remained secluded for the first few months after the demise of the Prophet and collected and documented the Quran. He never accepted any of the Caliphs as explicitly mentioned in many of his writings and sayings (now compiled as Nehjul Balagha). However, he did support them in making several critical government decisions in the wider interests of the community. Umar ibn Khattab is reported to have said "If it were not for Ali, Umar would not have survived."

Sunni attitude towards Ali

Main article: Sunni view of Ali

Sunni Muslims consider Ali as one of the prominent companions of Muhammad, among the ten, including Abu Bakr, Umar and Uthman, who were informed with the gift of paradise. They also consider Ali among the righteous caliphs and accept the hadiths narrated by him. They reject the Shia view that Ali considered Abu Bakr's succession undeserved.

The Shia view of the succession

The Shia believe that just as a prophet is appointed by God alone, only God has the prerogative to appoint the successor to his prophet. They believe that God chose Ali to be the successor, infallible and divinely chosen. Thus they say that Muhammad, before his death, appointed Ali as his successor.

Life of Ali

Ali was a leader in battle, and often entrusted with command. He was left in charge of the community at Medina when Muhammad led a raid on Tabuk. Ali was also his cousin, and the husband of his daughter Fatimah, and the father of his beloved grandchildren Hasan and Husayn. Ali's father was Abu Talib ibn ‘Abd al-Muttalib, Muhammad's uncle, foster father, and powerful protector. As a member of Abu Talib's family, Muhammad had in fact played the role of an elder brother and guardian to Ali — and Ali had, as a youth, been among the first to accept Islam. He was now a charismatic defender of the faith in his own right, and it was perhaps inevitable that some in the Muslim community assumed that Ali would claim a leadership position following Muhammad's death. In the end, however, it was Abu Bakr who assumed control of the Muslim community.

The Qur'an

The Shia refer to three verses from sura Al-Ma'ida to make their argument on Qur'anic grounds: 5:55, 5:3, 5:67. They say that the verses refer to Ali, and the last two verses were revealed at Ghadir Khumm.

Hadith

The Shia point to a number of hadith that, they believe, show that Muhammad had left specific instructions as to his successor. These hadith have been given names: the pond of Khumm, Safinah, Thaqalayn, Haqq, position, warning, and others.

Many of these oral traditions are also accepted by Sunni Muslims. However, the Sunni do not accept the Shia interpretation of these hadith.

The following two hadith are most often referred to by the Shia, when arguing for the explicit appointment of Ali by Muhammad.

Da‘wat dhul-‘Ashīrah - Summoning the Family

Islam began when Muhammad became thirty-seven years old. Initially, the mission was kept a secret. Then three years after the advent of Islam, he was ordered to commence the open declaration of his message. This was the occasion when God revealed the verse "And warn your nearest relations,".

When this verse was revealed, Muhammad organized a feast that is known in history as "Summoning the Family — Da‘wat dhul-‘Ashīra". He invited around forty men from the Banu Hashim and asked Ali to make arrangements for the dinner. After having served his guests with food and drinks, when he wanted to speak to them about Islam, Abu Lahab ibn 'Abdul Muttalib forestalled him and said, "Your host has long since bewitched you." All the guests dispersed before Muhammad could present his message to them.

Muhammad then invited them the next day. After the feast, he spoke to them, saying:

O Sons of ‘Abdul-Muttalib! By Allāh, I do not know of any person among the Arabs who has come to his people with better than what I have brought to you. I have brought to you the good of this world and the next, and I have been commanded by the Lord to call you unto Him. Therefore, who amongst you will support me in this matter so that he may be my brother (akhhī), my successor (wasiyyī) and my caliph (khalifatī) among you?

This was the first time that Muhammad openly and publicly called the relations to accept him as the Messenger and Prophet of God, as well as being the first time that he called for a person who would aid him in his mission. At the time, no one but the youngest of them — Ali, stood up and said, "I will be your helper, O Prophet of God."

In 632 CE, Muhammad made his last pilgrimage to the Kaaba in Mecca. Some early accounts say that after finishing his pilgrimage, on his return to Medina, he and his followers stopped at a spring and waypoint called Ghadir Khumm. Muhammad delivered a speech to his assembled followers, in which the traditions state that Muhammad said:

"...for whoever I am his mawla, Ali is his mawla..."

According to the Shia, this hadith, the hadith of the pond of Khumm, indicated the intent of Muhammad. They note that the translation of the word mawla as "friend" is highly unlikely and therefore misleading because: a) the word sadeeq is an appropriate, unambiguous and completely accurate translation of the word "friend". b) the connotations of the word mawla nearly always have an implication of a superior-inferior relationship. Hence, mawla can be taken to mean a variety of words in this context, such as master, commander or even slave, but friend is inaccurate. The Shia say that there were 120,000 witnesses to this declaration, including Umar and Abu Bakr.

Muhammad's last illness

Soon after returning from the Farewell Pilgrimage, Muhammad fell ill. He was nursed in the apartment of his wife Aisha, the daughter of Abu Bakr.

The Shia claim that most of the prominent men among the Muslims, expecting Muhammad's death and an ensuing struggle for power, disobeyed his orders to join a military expedition bound for Syria. They stayed in Medina, waiting for Muhammad's death and their chance to seize power.

According to `Abd Allah ibn `Abbas (cousin of Muhammad) Book 13 Hadith No. 4016, the dying Muhammad said that he wished to write a letter — or wished to have a letter written — detailing his wishes for his community. According to Sahih Muslim ibn `Abbas narrated that:

Ibn Abbas reported: When Allah's Messenger (may peace be upon him) was about to leave this world, there were persons (around him) in his house, 'Umar b. al-Kbattab being one of them. Allah's Apostle (may peace be upon him) said: Come, I may write for you a document; you would not go astray after that. Thereupon Umar said: Verily Allah's Messenger (may peace be upon him) is deeply afflicted with pain. You have the Qur'an with you. The Book of Allah is sufficient for us. Those who were present in the house differed. Some of them said: Bring him (the writing material) so that Allah's Messenger (may peace be upon him) may write a document for you and you would never go astray after him And some among them said what 'Umar had (already) said. When they indulged in nonsense and began to dispute in the presence of Allah's Messenger (may peace be upon him), he said: Get up (and go away) 'Ubaidullah said: Ibn Abbas used to say: There was a heavy loss, indeed a heavy loss, that, due to their dispute and noise. Allah's Messenger (may peace be upon him) could not write (or dictate) the document for them. [Sahih Muslim]

When Muhammad died, Umar denied his death stating rather that he would return back, and threatening to behead anyone who acceded to his death. Abu Bakr, upon his return to Medina, spoke to Umar and only then Umar did admit that Muhammad had died, this all was perceived by the Shia as a ploy on Umar's part to delay the funeral and thus give Abu Bakr (who was outside the city) time to return to Medina.

The events at Saqifah

When Muhammad died, his closest relatives, Ali and Fatimah, took charge of the body. While they were engaged in washing the body and preparing it for burial, a secret meeting, of which Ali and the Muhajirun weren't told, was taking place at Saqifah, which ended with Abu Bakr being chosen as the new leader.

Shiat of Ali

Just as Ali had refused to give his allegiance (bay'ah) to Abu Bakr, many of the Muslims of Medina had also refused, thus they were known as: "Shī‘at ‘Alī" (the "Party of Ali"). It took six months of threat and pressure to force the refusers to submit to Abu Bakr. However, upon his refusal to give allegiance, Ali had his house surrounded by an armed force led by Abu Bakr and Umar.

In Madinah, Umar took charge of securing the pledge of allegiance of all residents. He dominated the streets with the help first of the Aslam and then the Abd Al-Ashhal of Aws, who in contrast to the majority of Khazraj, quickly became vigorous champions of the new regime. The sources mention the actual use of force only with respect to Companion Al-Zubayr who had been together with some others of the Muhajirun in the house of Fatimah. Supposedly, Umar threatened to set the house on fire unless they came out and swore allegiance to Abu Bakr.

Umar pushed his way into the house; Fatimah, who was pregnant, was crushed behind the door. She miscarried her unborn son, whom the Shia mourn as Muhsin ibn Ali. She had been injured by Umar and soon died. Ali buried her at night, secretly, as he did not wish Abu Bakr or Umar, whom he blamed for her death, to attend her funeral. The Shia thus blame Abu Bakr and Umar for the death of Muhammad's daughter and grandson.

Ali submits for the sake of his followers

Some Shia believe that Ali took pity upon the sufferings of his devoted followers and gave his submission, his bay'ah, to Abu Bakr, only after Fatimah, Ali's wife and daughter of Muhammad who was angry with Abu Bakr when he refused to give her right to the inheritance of the garden of Fadak. It may be because of the sake of unity that he might have helped them in matters of jurisprudence and administration but could never admit his obedience to them.

Other Shia say that Ali did not give his allegiance, but only refrained from pressing his claims. Whatever happened, superficial unity was restored.

One recent publication, "The Succession to Muhammad" by Wilfred Madelun, a Laudian Professor of Arabic at the University of Oxford. He examines the course of events from 632, and the death of Muhammad, through the rise of the Umayyads. On the right of Muhammad's household to succeed him, for instance, Madelung observes that:

"In the Quran, the descendants and close kin of the prophets are their heirs also in respect to kingship (mulk), rule (hukm), wisdom (hikma), the book and the imamate. The Sunnite concept of the true caliphate itself defines it as a succession of the prophet in every respect except his prophethood. Why should Muhammad not be succeeded in it by any of his family like the earlier prophets? If God really wanted to indicate that he should not be succeeded by any of them why did He not let his grandsons and other kin die like his sons? There is thus a good reason to doubt that Muhammad failed to appoint a successor because he realized that the divine design excluded hereditary succession of his family and that he wanted the Muslims to choose their head by Shura. The Qur’an advises the faithful to settle some matters by consultation, but not the succession to prophets. That, according to the Qur’an, is settled by divine election, God usually chooses their successors, whether they become prophets or not from their own kin"

Madelung writes on the basis of the hadith of the pond of Khumm Ali later insisted on his religious authority superior to that of Abu Bakr and Umar.

Book: "The Succession to Muhammad" A Study of the Early Caliphate
By: Wilferd Madelung [ University of Oxford]

In a convincing reinterpretation of early Islamic history, Wilferd Madelung examines the conflict that developed after the death of Muhammad for control of the Muslim community. He demonstrates how this conflict, which marked the demise of the first four caliphs, resulted in the lasting schism between Sunnite and Shi'ite Islam. In contrast to recent scholarly trends, the author takes up the Shi'i cause, arguing in defense of the succession of 'Ali. This book will make a major scholarly contribution to the debate over succession.

Reviews
"The Succession of Muhammad is not a work for the faint of heart....it is a compelling reassessment of the Rashidun caliphate that should be required reading for evryone interested in the historiography of early Islam." James E. Lindsay, MESA Bulletin

"For those who have been lamenting the decline or near demise of solid, historical narratives, this is a book to cherish." Jane Dammen McAuliffe, Religious Studies Review

"This erudite, complex, and fascinating book rexamines the struggle over and for the office of caliph. This book performs a valuable service by counter-balancing popular views about the origins and development of Shi`ism." Elton L. Daniel, Middle East Journal

"Madelung brilliantly dissects the myriad, conflicting accounts of Ali's numerous confrontations, as well as the final one...Bound to provoke controversy, this volume has laid down a marker. Critics will be expected to attain a standard of scholarship considerably more incisive than all too much of what has been available to date." Andrew J. Newman, University of Edinburgh

"This is a judicious and honestly critical account of monetous events that reflects the weight of information in a wide array of Arabic texts...The response this book should provoke has possibilities for opening up a discussion of the succession to leardership in general at the endof Late Antiquity." - Journal of Near Eastern Studies

# Hadith of the pond of Khumm

http://en.wikipedia.org/wiki/Hadith_of_the_pond_of_Khumm

The Hadith of the pond of Khumm refers to the saying (i.e. Hadith) about a historical event crucial to Islamic history. This event took place on March 10, 632 AD at a place called Ghadir Khumm, which is located near the city of al-Juhfah, Saudi Arabia.[ In Muslim literature, Ghadir Khumm is often referred to as an oasis with a watering hole or pond. Ghadir Khumm is alternately written simply as Khumm, Khur, or Khu'.

Shi'a Muslims believe it to be an appointment of Ali by Muhammad as his successor, while Sunni Muslims believe it to be a simple defense of Ali in the face of unjust criticism.

A few months before his death, Muhammad – living in the city of Medina – made his last religious pilgrimage to Mecca in a trip referred to as The Farewell Pilgrimage. There, atop Mount Arafat, he addressed the Muslim masses in what came to be known as The Farewell Sermon. After completion of the Hajj, or religious pilgrimage, Muhammad turned back towards his home in Medina.

On the trip there, he stopped at the pond of Khumm and praised Ali. The exact meaning of the praise is a matter of much dispute; not only do Sunni and Shi'a Muslims disagree as to, which statements about the pond are authentic, but they also disagree on the interpretation.

Shi'a Muslims believe that after the pilgrimage, Muhammad ordered the gathering of Muslims at the pond of Khumm and it was there that Muhammad nominated Ali to be his successor. This has also been narrated in Sunni sources they claim.

# Hadith of the pen and paper

http://en.wikipedia.org/wiki/Hadith_of_the_pen_and_paper

The Hadith of the pen and paper is a famous Hadith in Islam about an event when the Islamic prophet Muhammad was prevented from writing out his will. The hadith is referenced in both Shi'a and Sunni traditions.

Shi'as also refer to it as "The Calamity of Thursday" (Arabic Raziyat Yawm al-Khamis)

Muhammad became ill in the year 632 and his health took a serious turn on a Thursday. It is reported that Muhammad asked for writing materials to write a statement that would prevent the Muslim nation from going astray forever. The first person to reply was Umar, answering that there was no need for the statement, arguing that Muhammad was ill and that the Muslims had the Qur'an which was sufficient for them.

Ibn Abbas:

"The Messenger of God said bring me a tablet (lawh) and an inkpot (dawat), so that I can write for you a document, after which you will not go astray ... Some people said that The Messenger of God was talking deliriously".
But, even though Muhammad was unable to write his will because of the commotion, he did get three statements out:

"Then the Prophet ordered them to do three things saying, 'Turn out all the pagans from the Arabian Peninsula, show respect to all foreign delegates by giving them gifts as I used to do.' " The sub-narrator added, "The third order was something beneficial which either Ibn 'Abbas did not mention or he mentioned but I (the narrator) forgot.
When Umar claimed that there was no need for Muhammad's statement since the Muslims had the Qur'an, Ibn Abbas allegedly rushed out crying. There he met Ubaidullah ibn Abdullah. According to him, Ibn Abbas used to say,

'"No doubt, it was a great disaster that Allah's Apostle was prevented from writing for them that writing because of their differences and noise."
Ibn Abbas though is said to not have witnessed this event in person.

Views
The first level narrator of this narrative is ibn Abbas, and at that time he was ten to fifteen years old.

Sunni view
Sunni Muslims refer to this episode as the "Event of Thursday". It is generally seen as a minor event and a test by Muhammad of his "Companions". The Companions are considered to have chosen to do the right thing and passed the test, having remained free from criticism by Muhammad for the rest of the days he remained with them. This period (from Thursday to Monday) during which Muhammad remained with the Companions after this incident was also not utilized to make a will - which, Sunnis argue, confirms that it was not an important document to be written but rather a simple test to know whether the Ummah is aware of the message of the Qur'an. The following passage is cited as evidence: "This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion." (5:3).

Some other arguments the Sunni’s use to support their view include:

If Muhammad had been ordered by God to write down something, then no one could have prevented him from this- not even Umar. This goes by the Muslim reasoning that God’s message cannot be silenced or withheld by the antagonism of anyone. However, the fact that Muhammad did not end up writing something down (neither then nor during the future days) only proves that the thing which was supposed to be written was already known to the Sahaba and Muhammad was aware of this, so he did not take the matter any further.
The accusation that Umar prevented Muhammad from writing down what he willed due to Umar’s fear that it would contain orders of obedience to Ali, is nothing more than an unproven assumption and conjecture driven by ones predetermined feelings towards Umar.
The obvious, visible and immediate interpretation of Umar’s behavior is that he acted solely out of concern for the health and condition of Muhammad (as he saw most fit) due to his love and concern for Muhammad, by not having Muhammad burden himself during his present predicament of ill health. Likewise, other Sahaba who were present followed the same opinion as Umar.
The Sahaba differed even among themselves in their reaction to the request of Muhammad for a pen and paper i.e. they were not united in their opposition to Muhammad writing something down during his illness. Some Sahaba opposed Muhammad’s request, while others agreed with it. Therefore, there was no conspiracy (on behalf of the Sahaba) to “deny” Ali his “right” to succeed Muhammad. Instead, the Sahaba were acting upon their own sincere assessments of the situation of Muhammad.
Shi'a view
This event is the source of much controversy between Shi'as and Sunnis. Shi'as believe that Umar prevented Muhammad from confirming in writing that Ali was the chosen successor. They further speculate that Muhammad refrained from a public written will, seeing the extent of contempt Umar allegedly showed while he was still alive; future rulers might discredit the written will by repeating Umar's words, causing enormous damage to people's ability to take Muhammad seriously on other matters.

# Saqifah

http://en.wikipedia.org/wiki/Saqifah

Saqifah also known as Saqifat Bani Sa'ida or Saqifa Bani Saeda, was a roofed building used by the tribe, or banu, of Sa'ida, of the faction of the Khazraj, of the city of Medina in the Hejaz, northwestern Arabia.

On the day that Muhammad died, June 8, 632 CE, the Muslims originally from Medina, the Ansar, gathered in the saqifah to discuss the future and leadership of the Muslims. There were two tribes of the Ansar, the Khazraj and the Aus; both were present. However, the Muslim emigrants from Mecca, the Muhajirun, had not been notified of the gathering. When Muhammad's companions, Abu Bakr and Umar learned of the gathering, they rushed to the meeting. After a tumultuous debate, the details of which are highly contested, those who gathered there gave their allegiance, or bayah, to Abu Bakr as the new leader of the Muslims.

The name of the house is used as shorthand for the event, or the gathering, which was a crucial turning point in the history of Islam. There were some Muslims who felt that Ali (Ali ibn Abi Talib), Muhammad's cousin and son-in-law, should have been the new leader. They initially refused to take the oath to Abu Bakr and were known as the Shi'at Ali, or followers of Ali, even though that Ali himself didn't take the oath. Over time, disaffection with the government of the caliphs, strengthened the ranks of the Shi'at Ali. This eventually led to the separation of the Muslim community into the Sunni and Shi'a traditions. Sunnis believes that Abu Bakr, first converter to Islam, Muhammad’s closest companion, adviser and father-in-law, is the successor, because he was the one had been appointed by Muhammad to led Muslims in their prayers at Al-Masjid al-Nabawi (Prophet's Mosque) at the time of Muhammad's illness. The Shia believe that Ali and his descendants had a divinely ordained right to lead the community.

One of the earliest accounts of Saqifah is to be found in Ibn Ishaq's sira, or biography of Muhammad. It is based on the words of Umar himself, as reported to Ibn Ishaq by Ibn Al-Abbas.

According to this account, after the death of Muhammad the Ansar gathered at the Bani Sa'ida's saqifah while the closest relatives of Muhammad, Fatimah and Ali and their relatives, were preparing Muhammad's body for burial. Abu Bakr and Umar were sitting with some of the Muhajirun, the emigrants from Mecca. Having heard that the Ansar were meeting, they went to join them. There, Abu Bakr addressed the Ansar.

Abu Bakr argued that only a leader from the Quraysh, Mecca's leading clan, could keep the community intact. Only the Quraysh were universally recognized as a noble clan, worthy of leadership. He suggested that the meeting choose either Umar or Abu Ubaidah ibn al Jarrah (both Quraysh) as a leader.

One of the Ansar suggested that the Ansar should choose a leader for themselves and the Meccans should choose another for themselves. The meeting became loud and unruly. Umar is reported to have said that he feared that the unity of the Muslim community would dissolve then and there. So he seized Abu Bakr's hand and loudly swore the bay'ah to him as the leader of the Muslims. The Muhajairun followed his lead and then the Ansar. One man, Sa'd ibn Ubadah, the leader of the Khazraj faction of the Ansar, protested. Umar's words, as reported to Ibn Ishaq, were, "we jumped on Sad ibn Ubada and someone said we killed him.

The next day, the Muslim community of Medina gathered for prayers and Umar spoke, praising Abu Bakr and urging the community to swear allegiance to him. Ibn Ishaq says that the bulk of the community did so.

Other sources

According to Wilferd Madelung's book The Succession to Muhammad, Umar later described the event as a falta, a precipitate arrangement.

Similarly, according to one hadith, or oral tradition, recorded by Sahih al-Bukhari, Umar is reputed to have said, I have been informed that a speaker amongst you says, 'By Allah, if 'Umar should die, I will give the pledge of allegiance to such-and-such person.' One should not deceive oneself by saying that the pledge of allegiance given to Abu Bakr was given suddenly and it was successful. No doubt, it was like that, but Allah saved (the people) from its evil, and there is none among you who has the qualities of Abu Bakr. Remember that whoever gives the pledge of allegiance to anybody among you without consulting the other Muslims, neither that person, nor the person to whom the pledge of allegiance was given, are to be supported, lest they both should be killed.

Guillaume, A. The Life of Muhammad, Oxford University Press, 1955
Madelung, W. The Succession to Muhammad, Cambridge University Press, 1997

see also:
Succession to Muhammad
http://en.wikipedia.org/wiki/Succession_to_Muhammad

This is a list of Sahaba not giving bay'ah to Abu Bakr. The Sahaba were the companions of Muhammad; bay'ah is the Islamic term for a formal oath of allegiance.

After the death of the Muhammad, Abu Bakr came into power following the meeting at the Saqifah of Banu Sa'ida, becoming the first Caliph.

While no one source lists all these persons, this article lists the individuals as mentioned in a multitude of sources, and provides the sources where each name appears, and the context in which they are mentioned.

Additionally, not all sources state how long each individual withheld his bay'ah. Shi'as have maintained that Ali never paid allegiance to Abu Bakr, and there is support for this in both Shi'a and Sunni historical texts. A few Sunni sources, however, have suggested that Ali withheld for only six months. The details of whether Ali ever consented to pay allegiance to Abu Bakr is not mentioned in the sources themselves, but are generally taken as added by latter interpretors. Shi'a ideology maintains that Ali was forcibly taken to Abu Bakr, who later staged a mock allegiance ceremony to consolidate his power.

Detailed list
Banu Hashim
Ali
Muhammad al-Bukhari, a 9th century Sunni Shafi'i Islamic scholar narrates "'Ali and Zubair and whoever was with them, opposed us, while the emigrants gathered with Abu Bakr." and "Ali noticed Nothing. 'Ali had not given the oath of allegiance during those months (i.e. the period between the Prophet's death and Fatima's death, Fatima's (daughter of Muhammad) funeral was held secret and Ali did not inform Abu Bakar as per will of Fatima)...(and Ali said) But we used to consider that we too had some right in this affair (of rulership) and that he (i.e. Abu Bakr) did not consult us in this matter, and therefore caused us to feel sorry"
Muslim ibn al-Hajjaj, a 9th century Sunni Shafi'i Jariri Islamic scholar narrates the same as Muhammad al-Bukhari.
Ibn Qutaybah, a 9th century Sunni Islamic scholar narrates "I am the servant of God and the brother of the Messenger of God. I am thus more worthy of this office than you. I shall not give allegiance to you [Abu Bakr & Umar] when it is more proper for you to give bay’ah to me. You have seized this office from the Ansar using your tribal relationship to the Prophet as an argument against them. Would you then seize this office from us, the ahl al-bayt by force? Did you not claim before the Ansar that you were more worthy than they of the caliphate because Muhammad came from among you – and thus they gave you leadership and surrendered command? I now contend against you with the same argument…It is we who are more worthy of the Messenger of God, living or dead. Give us our due right if you truly have faith in God, or else bear the charge of wilfully doing wrong ... Umar, I will not yield to your commands: I shall not pledge loyalty to him.' Ultimately Abu Bakr said, 'O 'Ali! If you do not desire to give your bay'ah, I am not going to force you for the same.' "
Ya'qubi, a 9th century Sunni Islamic scholar narrates "A group of Muhajirs and Ansars kept themselves aloof from allegiance to Abu Bakr and were followers of Hazrat Ali.
Muhammad ibn Jarir al-Tabari, a 10th century Sunni Shafi'i Jariri Islamic scholar narrates "What prevented us from allegiance to you was not our denial of your virtue, nor was it envy of anything with which God has favoured you. Rather we believe that we have a rightful share in this affair, which you have denied us"
Ibn Abu al-Hadid, a 13th century Mu'tazili Islamic scholar says that they did not dare to force Ali into Baya while Fatimah was alive.
`Abbas ibn `Abd al-Muttalib
Ibn Qutaybah, a 9th century Sunni Islamic scholar narrates that Al-`Abbas ibn `Abdul-Muttalib had told Abu Bakr that "If you demanded what you demanded through kinship to the Messenger of Allah, then you had confiscated our own. If you had demanded it due to your position among Muslims, then ours is a more prestigious than yours. If this affair is accomplished when the believers are pleased with it, then it cannot be so as long as we are displeased therewith.""
Ya'qubi, a 9th century Sunni Islamic scholar narrates "A group of Muhajirs and Ansars kept themselves aloof from allegiance to Abu Bakr and were followers of Hazrat Ali. Among them were Abbas Bin Abdu'l-Muttalib...
Fadl ibn Abbas
Ya'qubi, a 9th century Shia Islamic scholar narrates "A group of Muhajirs and Ansars kept themselves aloof from allegiance to Abu Bakr and were followers of Hazrat Ali. Among them were Abbas Bin Abdu'l-Muttalib, Fazl Bin Abbas..."
Banu Asad
Al-Zubayr
Muhammad al-Bukhari, a 9th century Sunni Islamic scholar narrates "'Ali and Zubair and whoever was with them, opposed us, while the emigrants gathered with Abu Bakr. "
Ya'qubi, a 9th century Shia Islamic scholar narrates "A group of Muhajirs and Ansars kept themselves aloof from allegiance to Abu Bakr and were followers of Hazrat Ali. Among them were ...Zubair Ibnu'l-'Awwam Bin As..."
Banu Khazraj
Sa'd ibn Ubadah
Muhammad al-Bukhari, a 9th century Sunni Shafi'i Islamic scholar narrates that Umar said: "...we sallied Sa'd ibn 'Ubadah, when someone of them said:: You have killed Sa'd ibn 'Ubadah. I said: May Allah kill Sa'd ibn 'Ubadah."
Ubay ibn Ka'b
Ya'qubi, a 9th century Shia Islamic scholar narrates "A group of Muhajirs and Ansars kept themselves aloof from allegiance to Abu Bakr and were followers of Hazrat Ali. Among them were ... Ubay ibn Ka'b..."
Other
Khalid ibn Sa`id
Ya'qubi, a 9th century Shia Islamic scholar narrates "A group of Muhajirs and Ansars kept themselves aloof from allegiance to Abu Bakr and were followers of Hazrat Ali. Among them were ... Khalid ibn Sa`id..."
Salman al-Farsi
Ya'qubi, a 9th century Shia Islamic scholar narrates "A group of Muhajirs and Ansars kept themselves aloof from allegiance to Abu Bakr and were followers of Hazrat Ali. Among them were ... Salman al-Farsi..."
Abu Dharr al-Ghifari
Ya'qubi, a 9th century Shia Islamic scholar narrates "A group of Muhajirs and Ansars kept themselves aloof from allegiance to Abu Bakr and were followers of Hazrat Ali. Among them were ... Abu Dharr al-Ghifari..."
Ammar ibn Yasir
Ya'qubi, a 9th century Shia Islamic scholar narrates "A group of Muhajirs and Ansars kept themselves aloof from allegiance to Abu Bakr and were followers of Hazrat Ali. Among them were ... Ammar ibn Yasir..."
Al-Bara' ibn `Azib
Ya'qubi, a 9th century Shia Islamic scholar narrates "A group of Muhajirs and Ansars kept themselves aloof from allegiance to Abu Bakr and were followers of Hazrat Ali. Among them were ... Al-Bara' ibn `Azib..."
Miqdad ibn Aswad

The Succession to Muhammad concerns the various aspects of successorship of Muhammad after his death, comprising who might be considered as his successor to lead the Muslims, how that person should be elected, the conditions of legitimacy, and the role of successor. Different answers to these questions have led to emerging several divisions in Muslim community since the first century of Muslim history; the most important of them are Sunnis, Shias and Kharijites.
From a historic viewpoint, with Muhammad's death in AD 632, disagreement broke out over who should succeed him as leader of the Muslim community. Umar (Umar ibn al-Khattab), a prominent companion of Muhammad, nominated Abu Bakr. Others added their support and Abu Bakr was made the first caliph. This choice was disputed by some of Muhammad's companions, who held that Ali (Ali ibn Abi Talib), his cousin and son-in-law, had been designated his successor. None of Muhammad's sons survived into adulthood, therefore direct hereditary succession was never an option. Later, during the First Fitna and the Second Fitna the community divided into several sects and groups, each of which had its own idea about successorship. Finally, after the Rashidun caliphate turned into Monarchies and Sultanates, while in most of the areas during Muslim history Sunnis have held power and Shias have emerged as their opposition.
From a religious viewpoint, Muslims later split into two groups, Sunni and Shia. Sunnis assert that even though Muhammad never appointed a successor, Abu Bakr was elected first caliph by the Muslim community. The Sunnis recognize the first four caliphs as Muhammad's rightful successors. Shias believe that Muhammad explicitly named his successor Ali at Ghadir Khumm and Muslim leadership belonged to him who had been determined by divine order.
The two groups also disagree on Ali's attitude towards Abu Bakr, and the two caliphs who succeeded him: Umar and Uthman ibn Affan. Sunnis tend to stress Ali's acceptance and support of their rule, while the Shia claim that he distanced himself from them, and that he was being kept from fulfilling the religious duty that Muhammad had appointed to him. Sunnis maintain that if Ali was the rightful successor as ordained by God, then it would have been his duty as leader of the Muslim nation to make war with these people (Abu Bakr, Umar and Uthman) until Ali established the decree. Shias contend that Ali did not fight Abu Bakr, Umar or Uthman, because he was foretold by Prophet Muhammad about how the political tide will turn against Ali after his demise and was advised not to wage war against the political oppressors. Also, he did not have the military strength nor the willingness to wage a civil war amongst the Muslims. Ali also believed that he could fulfil his role of Imamate without this fighting.

Succession to Muhammad from historical viewpoint

Election of Abu Bakr

After uniting the Arabian tribes into a single Muslim religious polity in the last years of his life, Muhammad's death in 632 signalled disagreement over who would succeed him as leader of the Muslim community. At a gathering attended by a small group of Muslims at Saqifah a companion of Muhammad named Abu Bakr was nominated for the leadership of the community. Others added their support and Abu Bakr was made the first caliph. The choice of Abu Bakr disputed by some of Muhammad's companions, who held that Ali had been designated his successor by Muhammad himself. However Sunnis allege that Ali accepted Abu Bakr, Omar and Uthman's subsequent leadership.
Following his election to the caliphate, Abu Bakr and Umar with a few other companions headed to Fatimah's house to obtain homage from Ali and his supporters who had gathered there. Then Umar threatened to set the house on fire unless they came out and swore allegiance with Abu Bakr. Although the event of Umar setting fire to Fatima's house is widely recorded in many Sunni and all Shi'ite histories, there is a disagreement among the sources about what happened next. Some sources say upon seeing them, Ali came out with his sword drawn but was disarmed by Umar and their companions. Shi'ite sources narrate that Umar set fire to the door of Fatima's house and then kicked the door open, crushing Fatima who was standing behind the door trying to keep the door shut. This crushing blow caused Mohsin, the son Fatima was pregnant with, to die in her womb and broke her ribs (the same blow later caused Fatima's death as well). Ali, who was under Prophet Muhammad's orders not to fight back had to be patient to avoid bloodshed and was captured in chains. When Abu Bakr's selection to the caliphate was presented as a fait accompli, Ali withheld his oaths of allegiance until after the death of Fatimah. Ali did not actively assert his own right because he did not want to throw the nascent Muslim community into strife. It is recorded by both Sunni and Shi'ite sources that Fatima remained angry at Abu Bakr and Umar for what they had done until the day she died. Fatima was buried in the night by Ali without any of Abu Bakr's supporters present and the location of her grave is still disputed.
Ali himself was firmly convinced of his legitimacy for caliphate based on his close kinship with Muhammad, his intimate association and his knowledge of Islam and his merits in serving its cause. He told Abu Bakr that his delay in pledging allegiance (bay'ah) as caliph was based on his belief of his own prior title. Ali did not change his mind when he finally pledged allegiance to Abu Bakr and then to Umar and to Uthman but had done so for the sake of the unity of Islam, at a time when it was clear that the Muslims had turned away from him.
According to a sermon attributed by shi'as to Ali, he maintained his right to the caliphate and said:
By Allah the son of Abu Quhafah (Abu Bakr) dressed himself with it (the caliphate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill...I put a curtain against the caliphate and kept myself detached from it... I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-Khattab after himself.
This matter of election of Abu Bakar is still disputed in shia sect of Islam.

The Sunni view of the succession

Sunni Muslims relate various hadith, or oral traditions, in which Muhammad is said to have recommended shura, elections or consultation, as the best method for making community decisions. In this view of the succession, he did not nominate a successor because he expected that the community themselves would choose the new leader — as was the custom in Arabia at the time. Some Sunnis argue that Muhammad had indicated his reliance upon Abu Bakr as second in command in many ways; he had called upon Abu Bakr to lead prayers and to make rulings in his (Muhammad's) absence. There are some hadiths asserting that Muhammad said that some would be desirous of power but he knew that God (and the Muslims) would make Abu Bakr the next leader (see Hadith of the succession of Abu Bakr). Sunnis point to the fact that the majority of the people accepted Abu-Bakr as their leader as proof that his selection was wise and just.
A narration by Mousa Ibn 'Aoqbah in the book Siyar a`lam al-nubala by Al-Dhahabi:
...Then Ali and Al-Zobair said: we see that Abu Bakr is more worthier to be the rightful successor of the prophet than anyone else...
Shi'ites maintain that any narrations stating Ali agreed to Abu Bakr's selection are fabricated.

Ghadir Khumm

There is one hadith in the collection known as the Musnad which affirms that Muhammad made a speech at Ghadir Khumm, in which he said, "Of whomsoever I am the mawla, Ali is his mawla". For the Shi'ites this was the clearest message by the Prophet confirming Ali would be the successor after him. It is also recorded in books from both sides that Umar ibn Khattab was the first person to congratulate Ali on becoming the successor and took allegiance at his hand among all the others present.
The word mawla has many meanings in Arabic. While the Shi'ites take the meaning 'master' or 'ruler', some Sunni scholars say that Muhammad was merely saying that anyone who was his friend should also befriend Ali. This was a response to some Yemeni soldiers who had complained about Ali. A similar incident is described in Ibn Ishaq's Sirah; there Muhammad is reputed to have said, "Do not blame Ali, for he is too scrupulous in the things of God, or the way of God, to be blamed." (Guillaume p. 650). The Sunnis argue that it is a mistake to interpret an expression of friendship and support as the appointment of a successor. The fact that there even was a dispute over the leadership after Muhammad's death is sufficient proof that no one had interpreted his words as a binding appointment. On the other hand, the Shias regard the disputers to have blatantly disregarding the Hidith of Ghadir and ussurped Ali's right to Caliphate.
In another Sunni version, Ibn - Abbas narrates that when Muhammad was commanded by Allah to declare Ali's Caliphate (at Ghadir Khumm), he was a bit apprehensive because the people would think that Muhammad is enforcing his family's rule over them. But Allah ordered him that if this task was not executed, divine wrath would be the consequence.

Muhammad's last illness

Muhammad asked permission from his wives to spend his last days with Aisha. Reportedly, before he died, Muhammad made a gesture of enormous trust in Abubakr by asking him to lead the prayers in the mosque as Imam — a highly visible role virtually always undertaken, when possible, by Muhammad himself. Historically, the Imam of a mosque has always been a leader in his local Muslim community.

The events at Saqifah

The original Medinan Muslims, the Ansar, held a meeting to discuss choosing a new leader among themselves, to rule their part of the community. When the news of the meeting spread, Abu Bakr, Umar, and Abu Ubaidah ibn al Jarrah rushed to the scene. Abu Bakr argued that if the Ansar chose a leader, to lead the Ansar only, the Muslim community would split. The new leader must come from the Quraysh, Muhammad's clan; any other choice would destroy the community. Sa'd ibn Ubadah agreed to this. Abu Bakr suggested to the gathering that the people should choose either Umar or Abu Ubayda, as both were capable men of the Quraysh. Umar immediately grabbed Abu Bakr's hand and gave him bay'ah (declared his allegiance; an Arabian custom) causing the rest of the men at the gathering to also give their bay'ah. Umar later described this process as a falta, a rushed and hasty decision. However, this decision would not have been binding upon the rest of the Muslims unless they themselves chose to give their bay'ah, which all save the supporters of Ali did. According to the Sunni, this is the proof that the decision was the right one. The Shi'ites however maintain bitter narrations of Muslims being forced to accept Abu Bakr as their ruler and a widespread bloodshed was unleashed on those that opposed or tried to remain neutral. Khalid bin Waleed's role as having led this bloodshed on Abu Bakr's behalf is widely condemned by Shias and a disagreement between Umar and Abu Bakr on Khalid's killings has also been recorded in both Sunni and Shi'ite sources.

Ali's attitude towards Abu Bakr and Umar

Sunni accounts say that after a period during which he withdrew from public affairs, Ali eventually decided to cooperate with Abu Bakr and give his public submission. One version of the story is found in an oral tradition collected by Muhammad al-Bukhari. Ali's cooperation is evident from the fact that he assisted all his three predecessors in making official decisions.
Shi'ite accounts regarding Ali's attitude toward the Caliphs differs from these Sunni views. They maintain that in order to avoid a civil war and bringing down the fledgling Islamic empire, Ali refrained from fighting for his usurped right to the Caliphate. He remained secluded for the first few months after the demise of the Prophet and collected and documented the Quran. He never accepted any of the Caliphs as explicitly mentioned in many of his writings and sayings (now compiled as Nehjul Balagha). However, he did support them in making several critical government decisions in the wider interests of the community. Umar ibn Khattab is reported to have said "If it were not for Ali, Umar would not have survived."

Sunni attitude towards Ali

Sunni Muslims consider Ali as one of the prominent companions of Muhammad, among the ten, including Abu Bakr, Umar and Uthman, who were informed with the gift of paradise. They also consider Ali among the righteous caliphs and accept the hadiths narrated by him. They reject the Shia view that Ali considered Abu Bakr's succession undeserved.

The Shia view of the succession

The Shia believe that just as a prophet is appointed by God alone, only God has the prerogative to appoint the successor to his prophet. They believe that God chose Ali to be the successor, infallible and divinely chosen. Thus they say that Muhammad, before his death, appointed Ali as his successor.

Life of Ali

Ali was a leader in battle, and often entrusted with command. He was left in charge of the community at Medina when Muhammad led a raid on Tabuk. Ali was also his cousin, and the husband of his daughter Fatimah, and the father of his beloved grandchildren Hasan and Husayn. Ali's father was Abu Talib ibn ‘Abd al-Muttalib, Muhammad's uncle, foster father, and powerful protector. As a member of Abu Talib's family, Muhammad had in fact played the role of an elder brother and guardian to Ali — and Ali had, as a youth, been among the first to accept Islam. He was now a charismatic defender of the faith in his own right, and it was perhaps inevitable that some in the Muslim community assumed that Ali would claim a leadership position following Muhammad's death. In the end, however, it was Abu Bakr who assumed control of the Muslim community.

The Qur'an

The Shia refer to three verses from sura Al-Ma'ida to make their argument on Qur'anic grounds: 5:55, 5:3, 5:67. They say that the verses refer to Ali, and the last two verses were revealed at Ghadir Khumm.

Hadith

The Shia point to a number of hadith that, they believe, show that Muhammad had left specific instructions as to his successor. These hadith have been given names: the pond of Khumm, Safinah, Thaqalayn, Haqq, position, warning, and others.
Many of these oral traditions are also accepted by Sunni Muslims. However, the Sunni do not accept the Shia interpretation of these hadith.
The following two hadith are most often referred to by the Shia, when arguing for the explicit appointment of Ali by Muhammad.

Da‘wat dhul-‘Ashīrah - Summoning the Family

Islam began when Muhammad became thirty-seven years old. Initially, the mission was kept a secret. Then three years after the advent of Islam, he was ordered to commence the open declaration of his message. This was the occasion when God revealed the verse "And warn your nearest relations,".[26:214]
When this verse was revealed, Muhammad organized a feast that is known in history as "Summoning the Family — Da‘wat dhul-‘Ashīra". He invited around forty men from the Banu Hashim and asked Ali to make arrangements for the dinner. After having served his guests with food and drinks, when he wanted to speak to them about Islam, Abu Lahab ibn 'Abdul Muttalib forestalled him and said, "Your host has long since bewitched you." All the guests dispersed before Muhammad could present his message to them.
Muhammad then invited them the next day. After the feast, he spoke to them, saying:

"O Sons of ‘Abdul-Muttalib! By Allāh, I do not know of any person among the Arabs who has come to his people with better than what I have brought to you. I have brought to you the good of this world and the next, and I have been commanded by the Lord to call you unto Him. Therefore, who amongst you will support me in this matter so that he may be my brother (akhhī), my successor (wasiyyī) and my caliph (khalifatī) among you?"

This was the first time that Muhammad openly and publicly called the relations to accept him as the Messenger and Prophet of God, as well as being the first time that he called for a person who would aid him in his mission. At the time, no one but the youngest of them — Ali, stood up and said, "I will be your helper, O Prophet of God."

In 632 CE, Muhammad made his last pilgrimage to the Kaaba in Mecca. Some early accounts say that after finishing his pilgrimage, on his return to Medina, he and his followers stopped at a spring and waypoint called Ghadir Khumm. Muhammad delivered a speech to his assembled followers, in which the traditions state that Muhammad said:

...for whoever I am his mawla, Ali is his mawla...

According to the Shia, this hadith, the hadith of the pond of Khumm, indicated the intent of Muhammad. They note that the translation of the word mawla as "friend" is highly unlikely and therefore misleading because: a) the word sadeeq is an appropriate, unambiguous and completely accurate translation of the word "friend". b) the connotations of the word mawla nearly always have an implication of a superior-inferior relationship. Hence, mawla can be taken to mean a variety of words in this context, such as master, commander or even slave, but friend is inaccurate. The Shia say that there were 120,000 witnesses to this declaration, including Umar and Abu Bakr.

Muhammad's last illness

Soon after returning from the Farewell Pilgrimage, Muhammad fell ill. He was nursed in the apartment of his wife Aisha, the daughter of Abu Bakr.
The Shia claim that most of the prominent men among the Muslims, expecting Muhammad's death and an ensuing struggle for power, disobeyed his orders to join a military expedition bound for Syria. They stayed in Medina, waiting for Muhammad's death and their chance to seize power.
According to `Abd Allah ibn `Abbas (cousin of Muhammad), the dying Muhammad said that he wished to write a letter — or wished to have a letter written — detailing his wishes for his community. According to Sahih Muslim:

Ibn Abbas reported: When Allah's Messenger (may peace be upon him) was about to leave this world, there were persons (around him) in his house, 'Umar b. al-Kbattab being one of them. Allah's Apostle (may peace be upon him) said: Come, I may write for you a document; you would not go astray after that. Thereupon Umar said: Verily Allah's Messenger (may peace be upon him) is deeply afflicted with pain. You have the Qur'an with you. The Book of Allah is sufficient for us. Those who were present in the house differed. Some of them said: Bring him (the writing material) so that Allah's Messenger (may peace be upon him) may write a document for you and you would never go astray after him And some among them said what 'Umar had (already) said. When they indulged in nonsense and began to dispute in the presence of Allah's Messenger (may peace be upon him), he said: Get up (and go away) 'Ubaidullah said: Ibn Abbas used to say: There was a heavy loss, indeed a heavy loss, that, due to their dispute and noise. Allah's Messenger (may peace be upon him) could not write (or dictate) the document for them. [Sahih Muslim]

When Muhammad died, Umar denied his death stating rather that he would return back, and threatening to behead anyone who acceded to his death. Abu Bakr, upon his return to Medina, spoke to Umar and only then Umar did admit that Muhammad had died, this all was perceived by the Shia as a ploy on Umar's part to delay the funeral and thus give Abu Bakr (who was outside the city) time to return to Medina.

The events at Saqifah

When Muhammad died, his closest relatives, Ali and Fatimah, took charge of the body. While they were engaged in washing the body and preparing it for burial, a secret meeting, of which Ali and the Muhajirun weren't told, was taking place at Saqifah, which ended with Abu Bakr being chosen as the new leader.

Shī‘at of ‘Alī

Just as Ali had refused to give his allegiance (bay'ah) to Abu Bakr, many of the Muslims of Medina had also refused, thus they were known as: "Shī‘at ‘Alī" (the "Party of Ali"). It took six months of threat and pressure to force the refusers to submit to Abu Bakr. However, upon his refusal to give allegiance, Ali had his house surrounded by an armed force led by Abu Bakr and Umar.
In Madinah, Umar took charge of securing the pledge of allegiance of all residents. He dominated the streets with the help first of the Aslam and then the Abd Al-Ashhal of Aws, who in contrast to the majority of Khazraj, quickly became vigorous champions of the new regime. The sources mention the actual use of force only with respect to Companion Al-Zubayr who had been together with some others of the Muhajirun in the house of Fatimah. Supposedly, Umar threatened to set the house on fire unless they came out and swore allegiance to Abu Bakr.
Umar pushed his way into the house; Fatimah, who was pregnant, was crushed behind the door. She miscarried her unborn son, whom the Shia mourn as Muhsin ibn Ali. She had been injured by Umar and soon died. Ali buried her at night, secretly, as he did not wish Abu Bakr or Umar, whom he blamed for her death, to attend her funeral. The Shia thus blame Abu Bakr and Umar for the death of Muhammad's daughter and grandson.

Ali submits for the sake of his followers

Some Shia believe that Ali took pity upon the sufferings of his devoted followers and gave his submission, his bay'ah, to Abu Bakr, only after Fatimah, Ali's wife and daughter of Muhammad who was angry with Abu Bakr when he refused to give her right to the inheritance of the garden of Fadak. It may be because of the sake of unity that he might have helped them in matters of jurisprudence and administration but could never admit his obedience to them.
Other Shia say that Ali did not give his allegiance, but only refrained from pressing his claims. Whatever happened, superficial unity was restored.

Western academic views

Many contemporary scholars who have sifted through the early Muslim historical writings are proposing narratives that are closer to the received versions. In most cases, this has meant a swing back towards the Sunni version of events. However, one recent publication, "The Succession to Muhammad" written by Institute for Ismaili Studies in London's researcher Wilfred Madelung, ex Laudian Professor of Arabic at the University of Oxford, examines the course of events from 632, and the death of Muhammad, through the rise of the Umayyads — and rehabilitates some of the Shia narratives. On the right of Muhammad's household to succeed him, for instance, Madelung observes that:

"In the Qur’an, the descendants and close kin of the prophets are their heirs also in respect to kingship (mulk), rule (hukm), wisdom (hikma), the book and the imamate. The Sunnite concept of the true caliphate itself defines it as a succession of the prophet in every respect except his prophethood. Why should Muhammad not be succeeded in it by any of his family like the earlier prophets? If God really wanted to indicate that he should not be succeeded by any of them why did He not let his grandsons and other kin die like his sons? There is thus a good reason to doubt that Muhammad failed to appoint a successor because he realized that the divine design excluded hereditary succession of his family and that he wanted the Muslims to choose their head by Shura. The Qur’an advises the faithful to settle some matters by consultation, but not the succession to prophets. That, according to the Qur’an, is settled by divine election, God usually chooses their successors, whether they become prophets or not from their own kin."

Madelung writes on the basis of the hadith of the pond of Khumm Ali later insisted on his religious authority superior to that of Abu Bakr and Umar.

Historiography

Most of the Islamic history seems to have been primarily transmitted orally until after the rise of the Abbasid Caliphate.
The historical works by later Muslim writers include the traditional Muslim biographies of Muhammad and quotes attributed to him (the sira and hadith literature), which provide further information on Muhammad's life.
The earliest surviving written sira (biographies of Muhammad and quotes attributed to him) is Sirah Rasul Allah (Life of God's Messenger) by Ibn Ishaq (d. 761 or 767 CE). Although the original work is lost, portions of it survive in the recensions of Ibn Hisham (d. 833 CE) and Al-Tabari (d. 923 CE).
Many, but not all, scholars accept the accuracy of these biographies, though their accuracy is unascertainable. Studies by J. Schacht and Goldziher has led scholars to distinguish between the traditions touching legal matters and the purely historical ones. According to William Montgomery Watt, in the legal sphere it would seem that sheer invention could have very well happened. In the historical sphere however, aside from exceptional cases, the material may have been subject to "tendential shaping" rather than being made out of whole cloth.
Modern Western scholars are much less likely than Sunni Islamic scholars to trust the work of the Abbasid historians. Western historians approach the classic Islamic histories with varying degrees of circumspection.
Hadith compilations are records of the traditions or sayings of Muhammad. It might be defined as the biography of Muhammad perpetuated by the long memory of his community for their exemplification and obedience. The development of hadith is a vital element during the first three centuries of Islamic history. There had been a common tendency among the earlier western scholars against these narrations and reports gathered in later periods; such scholars regarding them as later fabrications. Leone Caetani considered the attribution of historical reports to `Abd Allah ibn `Abbas and Aisha as mostly fictitious while proffering accounts reported without isnad by the early compilers of history like Ibn Ishaq. Wilferd Madelung has rejected the stance of indiscriminately dismissing everything not included in "early sources" and in this approach tendentious alone is no evidence for late origin. Madelung and some later historians do not reject the narrations which have been complied in later periods and try to judge them in the context of history and on the basis of their compatibility with the events and figures.
The only contemporary source is The Book of Sulaym ibn Qays or Kitab al-Saqifah which is written by Sulaym ibn Qays (death: 75-95 AH (694-714)). This is a collection of hadith and historical reports from 1st century of the Islamic calendar and narrates the events which relate to the succession in detail.

# Fadak

http://en.wikipedia.org/wiki/Fadak

Fadak was a tract of land in Khaybar, an oasis in northern Arabia; it is now part of Saudi Arabia.

When the Muslims defeated the forces of Khaybar at the Battle of Khaybar; this land was one of the items seized as booty and given to the Islamic prophet, Muhammad. Upon his death, Fadak became the cause of a dispute between Muhammad's daughter, Fatimah, and the first caliph of the time, Abu Bakr.

Fatimah
Some Muslim sources state that Muhammad gifted Fadak to his daughter Fatimah quoting the Qur'anic verse Al-Hashr, 7. There is a dispute between Muslim scholars at this point.

A narration present in Dur al-Manthur by Suyuti, a 16th century Sunni Islamic scholar states:

“ when the verse relating to giving rights to kindred was revealed, the Prophet called Fatima Zahra (as) and gifted the land of Fadak to her ”

It should be noted here that Dur al-Manthur is an objective narration index rather than an expression of Suyuti's own opinion.

Other sources writes in Tafsir on Al-Hashr, 7:

“ Jibrael came to Prophet Muhammad (s) and told him that God (Arabic: الله‎ Allāh) (swt) had ordered that he give the "Dhul Qurba" (close relatives) their rights. Rasulullah (s) asked who was meant from "Dhul Qurba" and what is meant from "Right".
Jibrael (as) replied that "Dhul Qurba" refers to Fatima Zahra (r), and from right it is meant the property of "Fadak".

The Prophet(s) called Fatima and presented Fadak to her. This is the same which was presented to Abu Bakr after the death of Rasool Allah (saww) by Fatima Zahra (as) and she said that it was the same written paper which the Prophet (s) wrote for her, Hasan and Husayn
”

Shah Abdul Aziz, a 18th century Sunni Islamic scholar agrees on this. He further wrote that it's a sin to deny Fatimah's rights in Fadak. However, these sources are rejected by some Sunni scholars.

None of the major Sunni Tafsir works mention the Quranic verse Al-Hashr, 7 was referring to Fatimah and her rights in Fadak , thus denying that this verse makes Fadak a gift.

In fact, some of these Tafsirs state the opposite: Muhammad Assad, a 20th century Sunni Islamic scholar states in his Tafsir:

“ (This verse) relates to booty acquired in actual warfare, out of which only one-fifth is to be reserved for the above five categories (i.e. God and his Apostle, the near kin, the orphans, the needy and the wayfarers). In distinction from all such booty, the gains obtained through fay are to be utilized in their entirety under these five headings ”

In Tanwir al-Miqbas min Tafsir Ibn Abbas we read:

“ 'Uraynah, Qurayzah, Banu'l-Nadir, Fadak and Khaybar, (it is for Allah) specifically and there is nothing in it for you (and His messenger) the command of the Messenger of Allah regarding this is permissible, and this is why he made the spoils of Fadak and Khaybar an endowment for the needy people; it remained under his control during his lifetime ”

Abu Bakr's era (632 – 634)
After Muhammad's demise, Abu Bakr was elected as a Caliph (see Saqifah). Fatimah came to him, asking for her portion of Allah's Apostle's property remaining of what was bestowed on him by Allah from the Fai in Medina, and Fadak, and what remained of the Khumus of the Khaibar booty. Abu Bakr refused to let her have it, saying:

Allah's Apostle said, "Our property is not inherited. Whatever we leave, is Sadaqa, but the family of (the Prophet) Muhammad can eat of this property.' By Allah, I will not make any change in the state of the Sadaqa of Allah's Apostle and will leave it as it was during the lifetime of Allah's Apostle, and will dispose of it as Allah's Apostle used to do.

It is interesting to note that a very famous Shia Ahadith collection also affirms the statement of Abu Bakr. This is recorded in a Sahih narration in Al-Kafi, the most reliable of the Shia books of Hadith:

“The Prophets did not leave dinars and dirhams as inheritance, but they left knowledge.” (al-Kafi, vol. 1 p. 42)

Fatimah became angry with Abu Bakr. Sources report that Ali together with Umm Ayman testified to the fact that Muhammad granted it to Fatimah Zahra, when Abu Bakr requested Fatima to summon witnesses for her claim.

Muslim scholars are divided regarding the exact course of events and Abu Bakr's legality to do what he did.

At one occasion during Abu Bakr's reign as Caliph, a fornicator was banished to Fadak as a part of his punishment.

Fatimah's anger
Although there are some Sunni narrations that suggest Abu Bakr and Fatima reconciled, they are in the weaker collections such as Bayhaqi. However, Sahih Bukhari and Sahih Muslim which have precedence over all other compilations include a hadith where Aisha narrates and is narrated from her that they did not reconcile.

Sahih Bukhari:

“So she became angry with Abu Bakr and kept away from him, and did not talk to him till she died.”

Sahih Muslim:

“So Abu Bakr refused to hand over anything from it to Fatima who got angry with Abu Bakr for this reason. She forsook him and did not talk to him until the end of her life.”

Shi'a Muslims believe that Fatimah died unhappy with Abu Bakr, and deny that she was pleased with him before she died. They present the following tradition as a proof:

“ Abu Bakr and Umar went to Fatima's house to placate her and to seek her pardon. She said: "Allah be my witness that you two have offended me. In every prayer I curse you and will continue cursing you until I see my father and complain against you." ”

Shias also say that Aisha lived near Fatimah and therefore must have known about the incident prior to Fatimah's death, and that if she was unaware of the alleged reconciliation at the time it would be unlikely for her to remain ignorant of it afterwards.

Shi'a view
The Shi'a believe that Fadak was wrongfully withheld from Fatimah, Muhammad's daughter, by Caliph Abu Bakr, Muhammad's father-in-law, whom the Shi'a consider to be a tyrant. According to the Shia, Fatima would die forever cursing the Caliph for wrongfully converting her personal land into a public trust. The Shi'a believe that Fatima possess ismah, or infallibility, and that she is immune from sin and incapable of mistake; it is thus a logical extension that Abu Bakr must be in error. Furthermore, Muhammad stated that whoever makes Fatima angry makes him angry as well. This hadith is included in the two main Sunni sources, Sahih Bukhari and Sahih Muslim, in a report which ironically relates to al-Imam Ali, her husband. Hence, Muslims unanimously must agree that Abu Bakr and Umar made Muhammad and Allah angry, the Shi'a claim.

They also deny Sunni claims that prophets do not leave inheritances. They argue that the Qur'an clearly states that Dawud (David) made Sulayman (Solomon) his heir, even though David is, according to Muslim belief, a prophet. Another argument is Qur'an [Qur'an 19: in which Zakariya asks God to give him a child that inherits him. However normally, in the Shia Fiqh, wives cannot inherit land , however they believe that daughters can inherit land, but in this case, the Shia also argue that inheritance is out of the question because Fadak was given to Fatima during the life of Muhammad — so there was no question of inheritance.

The popular Shi'a website Answering-Ansar.org argues:

“ There are several more references which show clearly that no battle was fought to conquer Fadak. The fathers of Hadhrat Ayesha and Hadhrat Hafsa neither rode their horses over this land, nor displayed their legendary bravery to acquire the land. The Prophet acquired this land from the Jewish occupants who gave it to him in return of not being fought against.. He presented it to his daughter Sayyida Fatima. It is indeed sad that after his death, the Shaykhayn failed to display their exemplary mercy and snatched it away from her. ”

Furthermore, regarding the Sunni claim that Fatimah sought Fadak as an inheritance rather than a gift, Answering-Ansar.org argues:

“ There is no contradiction over Sayyida Fatima claiming Fadak as a gift and inheritance. The initial demand of Sayyida Fatima was that Abu Bakr returns the land that had been gifted to her by her father. Sayyida Fatima had the land in her possession but Abu Bakr ignored this and the written bequest of her father and refused to return the land. Abu Bakr deemed the land as that of the Prophet which was in possession of his daughter held on trust as long as he lived and which reverted back to the State upon his death. Sayyida Fatima used this assertion to challenge Abu Bakr's right to control the land. After all he usurped the land on the basis that it belonged to the Prophet. Sayyida Fatima was still entitled to the land as the Legal Heir so she had every right to make a claim on this basis. Abu Bakr refused her claim that the land was under her control, and he also rejected her claim that she was her father's Waris (legal heir).
...

The greatest proof that Fadak had been given as a gift to Sayyida Fatima by Rasulullah, lies in the fact that she already had possession of the land at the time of her father's death. This would not have been the case if the land belonged to Rasulullah. Property which is given as a gift is handed over to the transfree at the time when gift is made (even before the death of the testator). Whereas the share in estate of deceased is taken hold of only after the death of the deceased. The fact that Syeda Fatima was already in possession of the land of fadak at the time of The Prophets death clearly shows that this land was given to her as a gift in the lifetime of her father and there was no question of its being treated as a share in inheritance.

...

If it was not in her possession then why didn't Abu Bakr point this out to Sayyida Fatima? Al Mihal proves that Sayyida Fatima had the land in her possession. Why didn't Abu Bakr dismiss this claim straight away, stating 'You never had possession of Fadak'? The fact that he didn't challenge this aspect of Sayyida Fatima's claim serves as proof that the land was in her possession.

...

(Umar II) can only restore something to someone who had an existing control, and that is why Umar Ibn Abdul Aziz returned Fadak to the descendants of Sayyida Fatima.

...

If Abu Bakr was indeed the rightful Khaleefa of Rasulullah, then he only had a right to control those lands that were in the possession of Rasulullah prior to his death. This was not the case with Fadak; it was in the hands of Sayyida Fatima, so what right did he have to interfere in land that was in her possession? Hadhrat Abu Bakr should have had a different approach, enquiring into the matter and then deciding 'if the truth is established then I shall seize the land'. Abu Bakr's failure to make a claim, in the absence of proof, and decision to annex the land of another person cannot be deemed appropriate behaviour by the State.
”

Sunni view
Sunnis believe that prophets do not leave inheritances, based on Muhammad's sayings:

"I heard the Prophet of Allah saying, 'We do not leave inheritance. What we leave behind is charity.'"
"We, the Prophets, do not leave heirs."
Sunnis also cite a Shi'a tradition supporting this position:

According to Abu 'Abdillah (Imam Ja'far al-Sadiq), the Prophet of Allah said: "The scholars are the heirs to the Prophets and the Prophets did not leave dinars and dirhams as inheritance, but they left knowledge."
This Shi'ite tradition is widely considered Sahih by shi'ite ulema. Thus, Ayatollah Khomeini, a 20th century Shia Twelver Islamic scholar, said about the hadith:

“ The narrators of this tradition are all reliable and trustworthy. The father of ‘Ali ibn Ibrahim [namely Ibrahim ibn Hashim] is not only reliable, [but in fact] he is one of the most reliable and trustworthy narrators ”

Sunnis also cite a number of shia traditions that prohibit women from inheriting fixed land:

Chapter entitled “Women do not inherit land”. In this chapter, a haadeeth from Muhammad al-Baqir, “Women do not inherit anything of land or fixed property.” (al-Kafi, vol.7, p. 127, Kitab al-Mawarith, hadith no.1)
Narrated from Maysarah that he asked Imam Ja‘far as-Saadiq about what a woman inherits. The Imam replied: “They will get the value of the bricks, the building, the wood and the bamboo. As for the land and the fixed property, they will get no inheritance from that.” (Tahdhib al-Ahkam by Shaykh Tusi, vol. 9, p. 299; Bihar al-Anwar by Muhammad Baqir Majlisi, vol. 104, p. 351)
Imam Muhammad al-Baqir said: “A woman will not inherit anything of land & fixed property.”(Tahdhib al-Ahkam, vol.9, p. 298; Al-Istibsar, vol. 4, p. 152)
From ‘Abd al-Malik ibn A‘yan that either Imam Muhammad al-Baqir or Imam Ja‘far as-Sadiq said: “Women will have nothing of houses or land.” (Tahdhib al-Ahkam, vol.9, p. 299, and Bihar al-Anwar, vol. 104, p. 351)
Sunnis further cite the famous Shi'a scholar Sharif al-Murtaza, who narrates in his book on Imamah, that when Ali became the khalifah he was approached about returning Fadak, his reply was:

’I am ashamed before Allah to overturn something that was prohibited by Abu Bakr and continued by Umar.’(al-murtada, ash-shafi fil-imamah, p. 231, and ibn abil hadid, sharh nahj al-balaghah, vol 4)
Furthermore, Sunnis draw attention to the fact that Fadak as perceived by Shi'a's is an unrealistically huge piece of land according to the Shi'a sources:

Abul hasan (imam ali ar-rida)came to[the abbasid khalifah] al-mahdi and saw him redressing grievances and returning property to its owners that was unrightfully appropriated. He [imam rida] asked, what about our grievance? Why is it not returned? al-mahdi asked. ‘And what might that be, abul hasan?’ he replied, ’when allah granted his prophet the conquest of fadak…’ al-mahdi asked, ’abul hasan,describe to me the extent of this property.’he [imam rida] replied, ‘one side of it is mount uhud. Another side is al-arish in Egypt. Another side is the coastline. Another side is dawmat al-jandal.’(al-kafi, bab al-fay wal-anfal, vol 1, p. 543, and biharal-anwar, vol 48,p. 156)
Sunnis ask: How can a piece of land possibly fit this description? Mount uhud is in madinah, this is given as the south-eastern point.the north-eastern point is stated to be dawmat al-jandal, a location close to the Saudi-Jordanian border. Al-arish lies in Egypt, on the edge of the Sinai desert. It is given as the north-western point. The western boundary is stated as the western coastline of the Arabian peninsula. The area is the entire north-western quarter of the Arabian peninsula and is twice as big as modern Jordan.

Based on the previous sayings, Sunnis believe that Fatimah was mistaken in her claim to Fadak as inheritance. However the shia reject those sunni hadith and say that the shia one about prophets not leaving inheritance is specific to islamic scholars and does not apply to the children of prophets. Shias also point out that the contrasting of money and knowledge was mainly a stylistic aspect of one of the previous ahaadith to show the great value of knowledge compared to material possessions.

Sunnis also reject that Muhammad gifted Fadak to Fatimah. They point out the fact that Fatimah never sought Fadak as a gift - in every single narration about this incident, Fatimah spoke about her inheritance. They point out that it was immediately after Muhammad's death that Fatimah came to claim Fadak, and argues that if it had been a gift during the lifetime of Muhammad, then it would have already been in her possession at the time of Muhammad's death, and there would have been no reason to go to Abu Bakr for it. Sunnis further argue that it is impossible that Muhammad gifted Fatimah the property as inheritance that she would assume after his death, since this would be a violation of the Quranic rules about inheritance.

Furthermore, regarding Abu Bakr angering Fatimah, Sunnis point out a couple narrations from Shi'a sources that can be seen to indicate that Ali angered her too on several occasions, see Hadith of Fatimah's anger with Ali.
The sunnis argues that getting in arguments is no more than normal, and thus you cannot condemn anyone for getting in arguments with each other.

# Hadith of Muhammad's inheritance

http://en.wikipedia.org/wiki/Hadith_of_Muhammad%27s_inheritance

Muhammad's inheritance is a well-documented and controversial topic, both then and at the present.

Muhammad's inheritance did not occur as is prescribed in the Qur'an, since Abu Bakr, one of Muhammad's most prominent companions (Arabic: Sahaba) said that he heard Muhammad said so. This happened during the Succession to Muhammad, the day after the meeting at Saqifah.

Controversially, several of Muhammad's relatives were not convinced of his testimony, and this resulted in a disputed that continued all the way to the era of Umar II, around one hundred years later.

People involved in the event include:

Ali - Muhammad's cousin and son-in-law, future fourth Sunni Caliph and first Shi'a Imam
Fatimah - Muhammd's daughter, married to Ali
`Abbas ibn `Abd al-Muttalib, also known as Al-Abbas - a paternal uncle of Muhammad.
`Abd Allah ibn `Abbas, also known as Ibn Abbas - Muhammd's cousin
Abu Bakr - one of Muhammad's companions and the first Sunni Caliph
Umar - one of Muhammad's companions and the second Sunni Caliph
Uthman - one of Muhammad's companions and the third Sunni Caliph
A'isha - Abu Bakr's daughter and Muhammad's wife
Muhammad's wives, the rest of them
The present interpretation of the sources describing the event is also controversial. Shi'a and Sunni do not agree on weather a piece of property named Fadak that was included in conflict between Fatimah and Abu Bakr only constituted inheritance, or if it actually was conficated by Abu Bakr, and Fatimah demanded it back together with her inheritance.

Event
The events started the day after the death of Muhammad on 10 AH (631–632). Fatimah came with Ali to Abu Bakr.

Ibn Sa'd, a 9th century Sunni Islamic scholar writes:

Fatimah came to Abu Bakr and demanded her share in the inheritance. Al-Abbas came to him and demanded his share in the inheritance. Ali came with them. Thereupon Abu Bakr said, "The Apostle of God said, "We leave no inheritance, what we leave behind us is sadaqah." I shall make provisions for those for whom the Prophet had made." [ On this Ali said, "Sulayman (Solomon) inherited Dawud (David),[Qur'an 27:1 and Zakariya said, ‘He may be my heir and the heir of the children of Yaqab (Zachariah and John the Baptist) ’"[Qur'an 19:. Abu Bakr said, "This is as this is. By God! You know it as I know." Thereupon Ali said, "This is the Book of God that speaks." Then they became quiet and retired.

Fatimah asked Abu Bakr, "When you die who will inherit you?" He replied, "My children and relatives." She said, "What is the justification of your becoming inheritor of the Prophet keeping us away?" He replied, "O daughter of the Apostle of God! I did not inherit your father’s land, gold, silver, slave, or property." She said, "The share of God (Khums i.e. one-fifth) which He has allotted to us and which is only our share, is in your hands." Thereupon he replied, "I heard the Apostle of God saying, 'It is the food that God makes me eat. When I die it will be distributed among the Muslims'"

• • •
Abu Bakr said, "Verily, the Apostle of God said, 'We do not leave inheritance, what we leave goes into sadaqah.' Verily, the members of Muhammad’s family will get provision from this money. By God! I shall not change the distribution of the sadaqah of the Apostle of God from what it was in the time of Apostle of God. I shall continue to spend them under the same heads as the Apostle of God was spending."

So Abu Bakr refused to give any thing to Fatimah. Consequently Fatimah became angry with Abu Bakr and left him. She did not talk with him until she died. She lived six months after the Apostle of God.
Muhammad ibn Jarir al-Tabari, a 10th century Sunni Islamic scholar writes:

Fatimah and al-Abbas came to Abu Bakr demanding their share of inheritance of the Messenger of God. They were demanding the Messenger of God’s land in Fadak and his share of Khaybar’s tribute. Abu Bakr replied, “I have heard the Messenger of God say, “Our, i.e. the prophets’ property cannot be inherited and whatever we leave behind is alms to be given in charity. The family of Muhammad will eat from it. By God, I will not abandon a course which I saw the Messenger of god practicing, but will continue it accordingly. Fatimah shunned him and did not speak to him about it until she died. Ali buried her at night and did not permit Abu Bakr to attend her burial. While Fatimah was alive, Ali held respect among the people. After she died their attention turned away form him. A man asked al-Zuhri, “Did Ali not give his oath of allegiance for six months?” “No, nor anyone of the Banu Hashim until Ali rendered his,” he replied.

A narration attributed to A'isha reports:

“ When the Messenger of God died, his wives made up their minds to send Uthman ibn Affan (as their spokesman) to Abu Bakr to demand from him their share from the legacy of the Holy Prophet. (At this), Aisha said to them: Hasn't the Messenger of God said: "We (Prophets) do not have any heirs; what we leave behind is (to be given in) charity"? ”
Sunnis tend to view this as Sahih and have included it in Sahih Muslim.

Abu Bakr died two years, on 13 AH (634–635), and at that point, the demands for the inheritance were renewed two the Umar, whom became the second Sunni Caliph.

“ Umar b. al-Khattab sent for me and I came to him when the day had advanced. I found him in his house sitting on his bare bed-stead, reclining on a leather pillow. He said (to me): Malik, some people of your tribe have hastened to me (with a request for help). I have ordered a little money for them. Take it and distribute it among them. I said: I wish you had ordered somebody else to do this job. He said: Malik, take it (and do what you have been told). At this moment (his man-servant) Yarfa' came in and said: Commander of the Faithful, what do you say about Uthman, Abd al-Rabman b. 'Auf, Zubair and Sa'd (who have come to seek an audience with you)? He said: Yes, and permitted them. so they entered. Then he (Yarfa') came again and said: What do you say about 'Ali and Abbas (who are present at the door)? He said: Yes, and permitted them to enter. Abbas said: Commander of the Faithful, decide (the dispute) between me and this sinful, treacherous, dishonest liar. The people (who were present) also said: Yes. Commander of the Faithful, do decide (the dispute) and have mercy on them. Malik b. Aus said: I could well imagine that they had sent them in advance for this purpose (by 'Ali and Abbas). 'Umar said: Wait and be patient. I adjure you by Allah by Whose order the heavens and the earth are sustained, don't you know that the Messenger of Allah said:" We (prophets) do not have any heirs; what we leave behind is (to be given in) charity"? They said: Yes. Then he turned to Abbas and 'Ali and said: I adjure you both by Allah by Whose order the heavens and earth are sustained, don't you know that the Messenger of Allah said:" We do not have any heirs; what we leave behind is (to be given in) charity"? They (too) said: Yes. (Then) Umar said: Allah, the Glorious and Exalted, had done to His Messenger a special favour that He has not done to anyone else except him. He quoted the Qur'anic verse:" What Allah has bestowed upon His Apostle from (the properties) of the people of township is for Allah and His Messenger". The narrator said: I do not know whether he also recited the previous verse or not. Umar continued: The Messenger of Allah distributed among you the properties abandoned by Banu Nadir. By Allah, he never preferred himself over you and never appropriated anything to your exclusion. (After a fair distribution in this way) this property was left over.
The Messenger of Allah would meet from its income his annual expenditure, and what remained would be deposited in the Bait-ul-Mal. (Continuing further) he said: I adjure you by Allah by Whose order the heavens and the earth are sustained. Do you know this? They said: Yes. Then he adjured Abbas and 'All as he had adjured the other persons and asked: Do you both know this? They said: Yes. He said: When the Messenger of Allah died, Abu Bakr said:" I am the successor of the Messenger of Allah." Both of you came to demand your shares from the property (left behind by the Messenger of Allah). (Referring to Hadrat 'Abbas), he said: You demanded your share from the property of your nephew, and he (referring to 'Ali) demanded a share on behalf of his wife from the property of her father. Abu Bakr (Allah be pleased with him) said: The Messenger of Allah had said:" We do not have any heirs; what we leave behind is (to be given in) charity." So both of you thought him to be a liar, sinful, treacherous and dishonest. And Allah knows that he was true, virtuous, well-guided and a follower of truth. When Abu Bakr died and (I have become) the successor of the Messenger of Allah and Abu Bakr (Allah be pleased with him), you thought me to be a liar, sinful, treacherous and dishonest. And Allah knows that I am true, virtuous, well-guided and a follower of truth. I became the guardian of this property. Then you as well as he came to me. Both of you have come and your purpose is identical. You said: Entrust the property to us. I said: If you wish that I should entrust it to you, it will be on the condition that both of you will undertake to abide by a pledge made with Allah that you will use it in the same way as the Messenger of Allah used it. So both of you got it. He said: Wasn't it like this? They said: Yes. He said: Then you have (again) come to me with the request that I should adjudge between you. No, by Allah. I will not give any other judgment except this until the arrival of the Doomsday. If you are unable to hold the property on this condition, return it to me.
”
Sunnis tend to view this as Sahih and have included it in Sahih Muslim

A narration attributed to Urwah ibn Zubayr from Aisha reports:

“ ... So far as the charitable endowments at Medina were concerned, 'Umar handed them over to 'All and Abbas, but 'Ali got the better of him (and kept the property under his exclusive possession). And as far as Khaibar and Fadak were concerned 'Umar kept them with him, and said: These are the endowments of the Messenger of Allah (to the Umma). Their income was spent on the discharge of the responsibilities that devolved upon him on the emergencies he had to meet. And their management was to be in the hands of one who managed the affairs (of the Islamic State). The narrator said: They have been managed as such up to this day. ”
Sunnis tend to view this as Sahih and have included it in Sahih Muslim

Views
Sunni view
Sunni view this conflict between Abu Bakr and Fatimah as unfortunate and are prone to view it as a disagreement with limited consequences.

Shi'a views
Shi'a view this conflict as one of their primary evidence of the injustice done against Muhammad's household (Arabic: Ahl al-Bayt), and have written extensively on this issue. Shi'a are view that Abu Bakr simply gave false testimony when he claimed that Muhammad said he would not give inheritance.

Main article: Hadith of Fatimah, Fadak and Abu Bakr
Shi'a also state that Abu Bakr's seizure of Ali and Fatimah's inheritance was complemented by the illegally seizure of that the land of Fadak, a gift given to Fatimah during Muhammad's life.

This issue is a hot topic among Shi'a, and they dedicate long article to this subject.

# Shi'a view of Abu Bakr

http://en.wikipedia.org/wiki/Shi%27a_view_of_Abu_Bakr

Shi'a believe he and Umar conspired to take over power over the Muslim nation after the death of Muhammad – a coup d'état against Ali.

Hijra — 620
Shi'a do not view Abu Bakr's being with Muhammad in the cave as a meritorious act. They argue that being there did not constitute a merit in itself, as any merit should be derived from his action and behavior there. Then, they quote Sunni sources:

Narrated Abu Bakr: I was with the Prophet in the Cave. When I raised my head, I saw the feet of the people. I said, "O Allah's Apostle! If some of them should look down, they will see us." The Prophet said, "O Abu Bakr, be quiet! (For we are) two and Allah is the Third of us."
Shi'a argue that a behavior that resulted in Muhammad responding "O Abu Bakr, be quiet!" can not be constituted as meritorious, especially when compared to Ali, who voluntarily slept in the bed of Muhammad essentially risking his life. It is Ali's meritorious act that saw the following Quraanic verse revealed

and there is the type of man who gives his life willingly to earn the pleasures of Allah; and Allah is full of kindness to his devotees- :20

whereas the preceding verse, verse 204, was suiting for Abu Bakr

there is the type of man whose speeches about the worlds life may dazzle thee...Yet he is the most contentious of enemies.. and when he turns his back, his aim everywhere is to spread mischief through the earth and destroy crops and progeny, but Allah loveth not mischief- :204–20

However Sunnis claim that these verses were not for Abu Bakr when read in reference to the context. Some Sunnis say that the fact that Abu Bakr was referred to as the "Companion" (Sahib) of the Prophet in the Cave, in the Qur'an, shows his high status. However, Shi'a claim that this word does not represent a high status at all. In the Qur'an, Yusuf (Joseph) talks to two disbelievers in prison who are referred to as his "Companions" for the sole reason that they are in close physical proximity to him, clearly showing that the word "Companion" in the Qur'an does not represent a high status, but just may describe the physical proximity of someone to another person. The word "Sahib" used for Abu Bakr however is used to refer to Muhammad at quite a few times describing him as "The companion who is not possessed".

Coup d'état — 632
Abu Bakr returned to Medina after the news of Muhammad's death reached him. At that point, Umar stopped threatening people with death if they spread the news of Muhammad's death. While Abu Bakr was in the house where Muhammad's body was kept, accompanied with the rest of Banu Hashim, Umar informed him of the meeting of Saqifah.

Shi'a believe that Abu Bakr leaving the house without informing anyone of the meeting, proves that he went there in bad faith.

If Muhammad had predicted the four Caliphs as Rashidun (Rightly Guided Caliphs), then there was no need for the meeting at Saqifah to decide the first caliph and later three caliphs also. Even though Hasan ibn Ali ruled the Muslims, he has not been included in the Rightly Guided Caliphs, especially being declared as the Chief of the Youth of Paradise along with Husayn ibn Ali by Muhammad.

Abu Bakr and Fatimah
Shi'a criticize the Sunnis for refusing taking part in the dispute between Muhammad's then living child, Fatimah and Abu Bakr, a dispute that ended with Fatimah becoming angry with Abu Bakr and refusing to talk with him for the rest of her life, six months, according to the most reliable Sunni sources including Sahih al-Bukhari and Sahih Muslim, and her being buried in a secret location, still unknown, instead of with her father.

It is noteworthy that Fatimah openly refused to recognize the first Caliph as Ulul-Amr, the one with authority and to be obeyed as per the Qur'an 4:59, thus proving that the Muslims chose Abu Bakr after a bitter dispute and turmoil at Saqifah and many refused to obey the hastily installed Caliph.

Caliphate — Persecution of Shi'a
They believe the armies Abu Bakr sent against the Muslims that did not want to give him Zakat was in line with his coup d'état. There were many Muslims that refused to give allegiance to Abu Bakr, let alone give him taxes, but they did not deny the need to pay Zakat, nor any other Muslim principle.

As soon as Abu Bakr came into power, he sent against them the former champion general of Abu Sufyan ibn Harb, Muhammads former arch enemy, Khalid ibn al-Walid. It is important to note that Khalid ibn al-Walid's tactical decision making had been the reason for the muslim's loss in the second Battle of Uhud. However, he soon became a muslim at the hand of Muhammad, and was sent by the Prophet as a commander on various military missions prior to his death.

Shi'a refer to several hadith that mention three conditions where a Muslims blood may be shed, and not paying Zakat is not one of them.

Khalid ibn al-Walid killed several people, including Malik ibn Nuwayrah. Khalid set the wife of Malik bin Nuwayrah free. It was noted that she respected him for the type of justice he did to her regardless of what happened. Shi'ah believe that Khalid raped her even though the sources cannot be independently verified.

Thus, Shi'a consider him as a persecutor of Shi'as, employing the former arch-enemies of Islam as his highest generals, and protecting him when they committed murder and rape.

Qur'an
Shi'as strongly refute the idea that Abu Bakr or Umar were instrumental in the collection or preservation of the Qur'an, rather that they refused to accept Ali's compiled Qur'an.

The Qur'an has been revealed in one night according to Soorah al-Qadr and Dukhaan and there was no need to collect it in a book form. The arrangement of the Suras shows that the presentation and printing is not in the chronological order. There are some Ahadees attributing the loss of Suras and Ayah in the Sehah, which imply collection and destruction of the divine revelation, contrary to the assertion of protection of the Qur'an.

End of life — 634
Main article: Hadith of the succession of Abu Bakr
Umar helped Abu Bakr to come into power during the Succession to Muhammad, and Abu Bakr appointed Umar as his own successor.

Shi'a also quote Sunni sources where Abu Bakr wished he was not a human, rather a bird, at the end of his life.

Legacy
Shi'a believe that the entire history of Abu Bakr's life was whitewashed by Umayyad propaganda, fabricating hadith where possible and giving black propaganda spins to the parts that were regarded as established history. Even through the Umayyad's endeavours to obscure the truth, it remains evident in the main events that are recognized as authentic by both Shi'a and Sunnis:

Fatimah completely broke her relations with Abu Bakr the same week Muhammad died.
Rather than being buried with her father, Fatimah was buried in a still secret location.
Ali refused to give alligance to Abu Bakr.
Ali did not support Abu Bakr in the attack of Muslim, who were declared appostates on the sole issue of not paying taxes to a man they did not regard as their Caliph.

Shi'a conclude that they had no motivation to give taxes to Abu Bakr, since 100,000 heard Muhammad say in the hadith of the pond of Khumm that Ali was every Muslim's mawla. Further, Shi'a conclude that it is evidence that anyone going against the wishes of every Muslim's mawla and Muhammad's daughter can not be on the right path.

# Umar at Fatimah's house

http://en.wikipedia.org/wiki/Umar_at_Fatimah%27s_house

Umar at Fatimah's house refers to the controversial event where Umar came to the house of Fatimah, the daughter of the Islamic prophet Muhammad, in order to get the allegiance of Ali and his followers or burn her house down. This event, according to Shias, is ascribed to be the cause of Fatimah's miscarriage and eventual death.

According to the story, following the death of Muhammad, Abu Bakr and Umar attempted to gain the shura (consensus) of the community that Abu Bakr should become the caliph (leader) over the Islamic ummah (community). According to Shi'a sources, as Ali attended the funeral of Muhammad, Abu Bakr and Umar attained the consensus of the community. As Ali was burying Muhammad, he learned that Abu Bakr had attained communal consensus. Fatimah, Ali, and their supporters maintained that Ali should be the leader over the Islamic community because of Muhammad's statement at Ghadir Khumm.

Event

Veccia Vaglieri in her article Fatima, in the Encyclopedia of Islam chronicles the event as such: "Fatima, a timid woman who had never taken part in political matters, found herself indirectly involved in some of the events which followed the death of the Prophet. After his election, Abu Bakr made his way with some companions towards Fatima's house, where a number of Ansar and of Ali's supporters had assembled. The newly-elected Khalifa wanted to obtain the homage of these dissidents also, but Ali went forward to meet him with sword drawn, and Fatima, when her husband had been disarmed by Umar and the party was preparing to enter the house, raised such cries and threatened so boldly to uncover her hair that Abu Bakr preferred to withdraw[. There are other accounts of the same episode: Fatima saw in Umar's hand a brand, and asked him if he intended to set fire to her door because of his hostility to her [. In one book, al-Imama wa 'l-siyasa (which is certainly very early, even though the attribution to Ibn Qutayba is wrong), the episode is related with more serious details: Umar really had evil intentions; he had wood brought and threatened to burn the house with everything in it. When he was asked, "Even if Fatimah is there?", he replied in the affirmative. Then those who were in the house came out and rendered the homage demanded⎯except for Ali. Fatimah, appearing at the door, reproached them: "You have left the body of the Apostle of God with us and you have decided among yourselves without consulting us, without respecting our rights!" When Abu Bakr and Umar repeated their attempts to make Ali comply, she is said to have cried out, "O father! O Apostle of God! What evils we have suffered at the hands of Umar and Abu Bakr after your death!" Veccia Vaglieri latter adds: "We have spent some time on these episodes because even if they have been expanded by invented details, they are based on fact."

Historical Sources
Ibn Abi Shayba
Ibn Abi Shayba (235 AH/ 849 CE), a prominent scholar of hadith and one of the teachers of al-Bukhari, narrates in his book al-Musanaf that:

“ Umar came to the house of Fatima and said: "O' Daughter of the Prophet of God! I swear by God that we love no one more than your father, and after him we love no one more than you. Yet I swear by God that that won't stop me from gathering these people and commanding them to burn this house down! ”

“ Umar said: 'I swear by He who controls the life of Umar, either you come out or I will burn this house down!' The people said: 'Abu'l Hafs, Fatima is also in this house'. Umar replied: 'Even if she is...' ”

al-Baladhuri
al-Baladhuri (297 AH/ 892 CE) in Ansab al-Ashraf writes:

“ "Abu Bakr sent for Ali so that he can give alligance but he didn't. So Umar came [to the house] and Fatima met him at the door. She said: 'ibn Khatab you want to burn my door down?' Umar replied: 'Yes, in order to strengthen the religion your father brought.' ”

History of al-Tabari
The historian Muhammad ibn Jarir al-Tabari (923 CE) in his Tarikh writes:

“ Umar Ibn al-Khattab came to the house of Ali. Talhah and Zubayr and some of the immigrants were also in the house. Umar cried out: "By God, either you come out to render the oath of allegiance, or I will set the house on fire." al-Zubair came out with his sword drawn. As he stumbled (upon something), the sword fell from his hand so they jumped over him and seized him." ”
—al-Tabari, Tarikh

The translator’s commentary on this event provides the following background:

“Although the timing of the events is not clear, it seems that ‘Ali and his group came to know about the Saqifah after what had happened there. At this point, his supporters gathered in Fatima’s house. Abu Bakr and ‘Umar, fully aware of ‘Ali’s claims and fearing a serious threat from his supporters, summoned him to the mosque to swear the oath of allegiance. ‘Ali refused, and so the house was surrounded by an armed band led by Abu Bakr and Umar, who threatened to set it on fire if ‘Ali and his supporters refused to come out and swear allegiance to Abu Bakr. The scene grew violent and Fatima was furious."

Sulaym b. Qays
The book Kitab Sulaym b. Qays al-Hilali, which was written by a companion of 'Ali. It describes 'Umar's attack, and describes how Fatimah, the daughter of Prophet Muhammad, was injured, and allegedly beaten, in the attack, resulting in her miscarriage.

al-Mas'udi
The book Ithbāt al-Waṣīyyah, composed in the third Islamic century, is attributed to the historian al-Mas'udi, but this is highly doubted.

The author writes:

“ They attacked [Ali], burned his door and took him out by force and pressed [Fatima] against the door until she miscarried Muhsin. ”

He also writes:

“ While addressing the people Abu Bakr said: “…of the three mistakes that I committed, one of them is that during my time Fatima's house was broken into..” ”

Ibn Abd Rabboh
Ibn Abed Rabboh, in his book Al-Iqd ul-Fareed, writes:

“ As for Ali, Abbas and Zubair, they stayed in the house of Fatima until Abu Bakr sent Umar to get them out of Fatima's house and told him: if they refuse, fight them. He took a torch to burn the house and Fatima met him and told him: are you here to burn our house? He said: yes, or you enter what the Ummah has entered (i.e swear allegiance). ”

Tarikh al-Ya’qoubi
“ “..When Abu Bakr and Umar heard the news that a party of the Ansar and the Muhajirin have gathered with ‘Ali at the house of the daughter of the Prophet, they went with a group of people and attacked the house…” ”

That a troublesome theologian called al-Naẓẓām (d. 231 AH) "increased his lying deception" and said:

“ Umar kicked Fatima's stomach on the day of allegiance until she miscarried and he yelled: "Burn her house and whoever is in it" and in it were Ali, Fatima, al-Hasan and al-Husayn. ”

Shi'a scholars disagree
According to Grand Ayatollah Mohammad Hussein Fadlallah and Ayatollah Hussain Al-mo'aiad, the story of Umar at Fatimah's house is not true, and it had been made up by extremist Shi'a scholars.

Sunni view and historical sources supporting the Sunni view
According to Sunni books of Hadith and books of history written at the time however, this entire story did not occur. It states that Ali willingly gave oath of allegiance to Abu Bakr, though maintained a distance from him out of respect for Ali's wife Fatima, because of an argument Abu Bakr had with Fatima over her inheritance. When Fatima died 6 months later, Ali went to Abu Bakr to re-establish closer relations. It is further refuted considering that Umar married Ali and Fatima's daughter, Umm Kulthum, whom he married after Abu Bakr taking Khilafa, showing the good relations he had with Ali at the time.

Mosnad Ahmed Ibn Hanbal
After Umar and Abu Bakr achieved the Bay'ah at Saqifah when the Ansar mooted their claim to nominate one of them for the Khilafa, Fatima asked Abu Bakr for her inheritance as the prophet's daughter, mainly Khaybar and Fadak, to which he responded that the prophet Mohammed said no inheritance is claimed from prophets and all their belongings should be charity, to which she was cross and would not speak with him afterwards.

Balathry book "Ansab al Ashraf"
'Ali ibn Abi Talib came close to the end of the the events at Saqifah day, and said to Abu Bakr:

“ "I knew that the prophet gave you the right of leading the prayer, and that you were his companion in the cave during the migration, but I had the right of being consulted, however may you be forgiven." ”

and reports that Ali gave his allegiance. This is also confirmed in "History of the Califs", and "Al-Mustadrak".

Various Historical Sunni Sources
According to original books of Hadith (speeches and traditions of the prophet), Hafiz Abu Bakr al-Baihaqi relates on the authority of Abu Sa'eed al-Khudri: 'Abu Bakr ascended the pulpit and cast a glance on the people. He did not find 'Ali among them. So he sent for 'Ali and said,

“ "O brother and son-in-law of the Prophet, would you like that the unity among Muslims should be torn to pieces?" ”

'Ali replied,

“ "I have no grudge or complaint, O Caliph, of the Prophet." ”

He immediately swore allegiance to him. Al-Baihaqi adds that Ali uttered these words or this was their purport.

The historian Ibn Kathir adds in his book:

“ "A significant aspect of this affair is that Ali took the oath of allegiance on the very first day or the day following the death of the Prophet. This is correct in point of fact since Ali never gave up Abu Bakr's companionship nor he absented himself in any congregational prayer." ”

It is commonly believed by Sunni based on the above that Ali made a distance with Abu Bakr in deference to the wishes and sentiments of Fatima. He took the oath publicly six months later when Fatima had died. Ibn Kathir and other historians are of the view that the subsequent oath of allegiance by 'Ali was in confirmation of the first one. A number of reports to this effect are on record in the six authentic compilations of the Hadeeth and other books.